tihmxy  of  t:he  t:heolo0ical  ^tmxnaxy 

PRINCETON  •  NEW  JERSEY 


From  the  Library  of 
Benjamin  Breckinridge  Warfield 

BS  2397  .V3  cl 

Oosterzee,  Johannes  Jacobus 

van,  1817-1882. 
The  theology  of  the  New 


THE    /yUcc:/üCOü^]^A 


THEOLOGY    '''''^'' 


OF  THE 


NEW     TESTAMENT 


^  l^antibook  for  33tble  Students. 


BY  THE  REV.  J.  J.  VAN  OOSTERZEE,  D.D., 

Professor  of  Theology  in  the  University  of  Utrecht, 


TRANSLATED  FROM  THE  DUTCH,  BY 

MAURICE  J.  EVANS,  B.A., 

Translater  of  Dr.  Hojfmanns  "Prophecies  of  Our  Lord  and  His  Apostles: 


NEW    YORK: 

DoDD  &  Mead,  Publishers, 

No.    762    Broadway. 


MDCCCLXXI. 


INTRODUCTOKY  NOTE 

TO   THE 

^MERIO^N    EDITION. 


The  author  of  this  volume  is  very  generally  regarded  as  the 
ablest  living  Dutch  divine  of  the  evangelical  school.  He  is 
already  well  known  in  this  country  by  his  contributions  to 
Lange's  Commentary,  viz  :  on  Luke,  the  Pastoral  Epistles,  Phile- 
mon, and  James.  These  expositions  are  among  the  very  best  in 
this  comprehensive  Bible  Work,  edited  by  Dr.  Schaff.  A  small 
treatise  of  his.  History  or  Romance,  in  reply  to  Renan,  has  been 
published  by  the  American  Tract  Society.  Besides  these  works. 
Dr.  Van  Oosterzee  has  also  written  a  Life  of  Jesus,  3  vols.,  2d  ed., 
1863-1865 ;  a  Christology  ;  or.  Manual  for  Christians,  3  vols.,  1855- 
1861,  and  several  other  essays  and  articles,  and  he  has  vigorously 
defended  the  Christian  faith  against  the  assaults  of  rationalism. 
He  is  at  present  engaged  upon  a  manual  of  Dogmatics,  a  transla- 
tion of  which  is  already  announced  in  England,  and  which  will 
be,  in  some  sort,  a  continuation  of  the  present  volume. 

Dr.  Van  Oosterzee  was  born  at  Rotterdam,  Holland,  in  1817 ; 
studied  at  the  University  of  Utrecht ;  was  pastor  of  one  of  the 
chief  churches  in  Rotterdam  for  eighteen  years ;  and,  since  1863, 


ii  Introductory  Note. 

lie  has  been  a  Professor  of  Theology  in  the  University  of  Utrecht 
He  is  no  less  distinguished  in  the  pulpit  than  in  the  professor's 
chair. 

The  present  volume  was  prepared  for  the  use  of  his  own 
classes  in  the  University,  to  meet  a  want  which  is  likewise  felt 
in  the  theological  seminaries  of  this  country.  Besides  the  able 
treatises  on  Doctrinal  Theology,  of  all  schools,  which  are  accept- 
able to  our  students,  there  is  also  needed  a  manual  on  Biblical 
Theology  proper.*  The  existing  German  works  on  this  branch, 
learned  and  admirable  as  some  of  them  are,  do  not  in  all  respects 
so  well  meet  the  demand  as  does  this  volume  of  Dr.  Van  Ooster- 
zee.  It  is  clear,  simple,  well  arranged,  and  thoroughly  imbued 
with  the  spirit  of  the  New  Testament  writers.  Its  criticisms  of 
other  works,  and  its  literary  references  will  also  be  found  of  value. 
It  has  already  been  translated  and  published  in  this  country  by 
Dr.  Day,  in  the  Theological  Eclectic.  The  present  edition,  printed 
from  the  English  stereotype  plates,  will,  it  is  hoped,  increase  its 
circulation  and  usefulness.  It  may  safely  be  said,  that  every 
student  of  theology  should  have  it  at  hand  ;  and  also  that  it  will 
be  of  great  use  to  all  intelligent  laymen  interested  in  the  study 
of  the  Sacred  Scripture,  especially  in  its  doctrinal  contents. 

New  York,  Nov.  10, 1871. 

*  See  an  article  on  Biblical  Theology  with  especial  reference  to  the  New  Testament,  by 
Rev.  C.  A.  Briggs,  American  Presbyterian  Review,  1870.  Also  an  article  in  the  same 
Review,  1870,  by  Rev.  T.  P.  Westervelt,  on  Gosterzee's  Theology  of  the  New  Testament. 


AUTHOR'S    PREFACE. 


The  present  handbook  owes  its  origin  to  the  personal 
need  of  the  writer.  Called,  iiita-  alia,  to  lecture  on 
the  Biblical  Theology  of  the  New  Testament  as  a 
separate  branch  of  theological  science,  I  looked  in 
vain  for  a  manual  which  should  in  all  respects 
correspond  to  my  wishes.  Taking  into  account  the 
great  wealth  of  the  subject,  and  the  limited  time 
which  could  be  devoted  by  my  class  to  this  important 
theological  discipline,  I  felt  impelled  as  early  as 
possible  to  set  my  hand  to  the  work,  and  to  present 
my  students  with  a  book  which  should  by  no  means 
render  unnecessary  a  more  complete  analysis  of  the 
material  therein  treated  of,  but  should  rather  incite 
thereto  ;  and  should  thus  form,  in  some  measure,  the 
basis  on  which  yet  further  to  build. 

From  the  nature  of  the  case,  therefore,  much  could 
be  only  hinted  at  which  calls  for  additional  oral 
information  ;  and,  on  the  other  hand,  as  far  as 
possible,  all  had  to  be  set  aside  which  belongs  to  the 
domain  of  kindred  theological  science.  In  the 
choice,  also,  of  literature  to  which  the  student  is 
referred,  I  had  regard  less  to  completeness  than  to 


vi  Author s  Preface. 

adaptation,  and  reserve  to  myself  the  right  and  the 
duty  of  adding  thereto  as  occasion  may  demand. 
The  "  points  for  inquiry  "  at  the  end  of'  each  section 
are  designed  to  serve,  not  as  rigid  bonds,  but  as 
hints  leading  to  further  discussion  and  interchange 
of  thoughts.  I  hope  in  this  way  to  have  contri- 
buted something  also  towards  the  "self-culture"  of 
those  who  think  they  can  derive  some  profit  from  the 
study  of  my  book.  That  constant  application  to  Holy 
Scripture  itself  must  ittseparably  accompany  the  use  of 
this  handbook  will  be  at  once  .self-evident.  Only  thus 
can  it  call  forth  a  thorough  acquaintance  with  the 
Scriptures,  and  prepare  the  way  for  the  study  of 
Systematic  Theology. 

Should  this  attempt  answer  the  end  in  view,  it 
is  my  intention  to  issue  a  similar  compendium  of 
Christian  Dogmatics,  and  possibly  also  of  Practical 
Theology — to  both  which  subjects,  no  less  than  to 
Biblical  Theology,  I  am  called  to  devote  my  best 
endeavours.  To  the  former  and  present  members 
of  my  class,  who  have  hitherto  followed  these  lectures 
with  interest,  and  not  without  profit,  these  pages 
bring  with  them  my  sincere  and  heartfelt  salutations. 

VAN  OOSTERZEE. 

Utrecht y  Sept^  1867. 


TRANSLATOR'S   PREFACE. 


But  few  words  are  necessary  in  introducing  an 
English  Edition  of  this  work.  That  such  a  text- 
book for  students  was  felt  to  be  needed  is  apparent 
from  its  speedy  reproduction  in  a  German  form 
(Barmen,  1869).  Another  reason  also  has  weighed 
with  the  Translator.  There  are  not  a  few,  among 
those  who  make  no  claim  to  the  title  of  Theological 
Students,  for  whom  the  Christian  faith — no  less  than 
the  Christian  life — of  the  first  age  will  always  be 
a  matter  of  supreme  importance; — who  believe, 
moreover,  that  independent  research  in  the  domain 
of  New  Testament  doctrine  is  essential  to  the 
cultivation  of  genuine  devotion  ; — and  who  will 
gladly  avail  themselves  of  every  suitable  means  of 
learning  somewhat  more  fully  what  is  "the  mind 
of  the  Spirit."  For  such,  a  trustworthy  compendium 
of  the  teaching  of  the  New  Testament  Scriptures 
themselves  is  well-nigh  indispensable.  In  making 
use  of  the  present  volume  to  this  end,  the  neces- 
sary labour  of  consulting   the    Scripture  authorities 


viii  Translator  s  Preface. 

will  be  abundantly  repaid — not  least  in  those  cases 
where  the  bearing  of  a  citation  is  not  at  once  seen. 

In  the  literature  of  the  earlier  part  of  the  volume 
some  of  the  Continental  works  have  been  referred  to 
by  their  English  titles,  even  where  no  translation 
exists  :  where  a  translation  is  extant,  the  fact  has, 
as  a  rule,  been  indicated,  except  in  the  case  of  well- 
known  writers,  such  as  Neander.  Readers  who  have 
an  opportunity  of  consulting  the  work  of  Archbishop 
Trench  on  the  Parables  of  our  Lord,  and  the  Bible 
Dictionaries  of  Drs.  Smith  and  Kitto  on  the  various 
Apostolic  writers  of  the  New  Testament,  will  acquire 
thereby  a  considerable  addition  to  the  English 
literature  of  the  subject. 

For  convenience  of  reference,  there  has  been  added 
to  the  English  translation  an  index  of"  subjects,  and 
another  of  the  principal  Greek  words  cited  in  the 
volume. 

M.  J.  E. 

Stratford-on-Avon^  Sepf.^  187a 


CONTENTS. 


INTRODUCTION. 

SECTION  PAGB 

1.  Definition  of  the  Science         i 

2.  Its  History  9 

3.  Its  Method,  Main  Division,  and  Requirement     ...      21 


FIRST   PART. 


OLD  TESTAMENl  BASIS, 

4.  MOSAISM  28 

5.  Prophetism  37 

6.  Judaism 47 

7.  John  the  Baptist  57 

8.  Result 60 


SECOND   PART. 

THE  THEOLOGY  OF  JESUS  CHRIST, 
9.    General  Summary 61 


X  Contents. 

FIRST  DIVISION. 

THE  SYNOPTICAL  GOSPELS. 

SECTION  PAGE 

10.  The  KixNgdom  of  God        68 

11.  Its  Founder         74 

12.  The  King  of  Kino^            8o 

13.  The  Subjects       87 

14.  Salvation        9^ 

15.  The  Way  of  Salvation          109 

16.  The  Completion       118 


SECOND  DIVISION. 

THE    GOSPEL    OF  JOHN. 

17.  Introduction ...         129 

18.  The  Son  of  God  in  the  Flesh        135 

19.  The  Son  of  God  in  His  relation  to  the  Father...  142 

20.  The  Son  of  God  in  His  relation  to  the  World  150 

21.  The  Son  of  God  in  relation  to  His  Disciples     ...  163 

22.  The  Son  of  God  in  relation  to  His  Future  ...  170 

THIRD  DIVISION. 

HIGHER  UNITY. 

23.  Diversity  and  Harmony 175 

24.  Result        186 


THIRD    PART. 

THE  THEOLOGY  OF  THE  APOSTLES. 
2$.    General  Survey      190 


Co7itents,  xi 

FIRST  DIVISION. 

THE  FE  TRINE  THEOLOGY. 

section  pagb 

26.  Summary          198 

27.  Peter,  an  Apostle  of  Jesus  Christ          206 

28.  Peter,  the  Apostle  of  the  Circumcision    217 

29.  Peter,  the  Apostle  of  Hope          225 

30.  The  Second  Epistle  of  Peter 233 

31.  Kindred  Types  of  Doctrine 241 

32.  Result  and  Transition     251 


SECOND  DIVISION. 

THE  PAULINE  THEOLOGY, 
33.     General  Survey 255 


FIRST  SUBDIVISION. 

HUMANITY  AND  THE  INDIVIDUAL  MAN  BEFORE  AND 
OUT  OF  CHRIST. 

34.  The  Gentile  and  Jewish  World         265 

35.  The  Cause  of  this  Condition  271 

36.  Its  Consequences     281 


SECOND  SUBDIVISION. 


HUMANITY  AND  THE  INDIVIDUAL  MAN  THROUGH 

AA'D  IN  CHRIST. 

37. 

The  Plan  of  Salvation         

... 

. 

286 

38. 

The  Christ     

... 

... 

... 

296 

39. 

The  Work  of  Redemption     

... 

. 

304 

40. 

The  Way  of  Salvation     

... 

... 

... 

316 

41. 

The  Church         

... 

. 

. 

324 

42. 

The  Future    

.,, 

.«• 

... 

333 

43. 

Kindred  Types  of  Doctrine 

*•• 

, 

343 

44. 

Result  and  Transition     

... 

... 

... 

368 

xii  Contents, 


THIRD  DIVISION. 

THE  JOHANNINE  THEOLOGY. 

SECTION  PAGE 

45.    General  Summary 372 


FIRST  SUBDIVISION. 
THE  GOSPEL  AND  THE  EPLSTLES. 

46.  The  World  out  of  Christ         381 

47.  The  Appearing  of  Christ      389 

48.  Life  in  Christ         398 

SECOND  SUBDIVISION. 

THE  APOCALYPSE. 

^9.    Diversity  and  Harmony        406 


FOURTH   PART, 


IHGHER  UNITY. 


50.  Harmony  of  the  Apostles  with  each  other         ...  416 

51.  Harmony  of  the  Apostles  with  the  Lord       ...  427 

52.  Harmony   of    the   Lord  and  the  Apostles   with 

THE  Scriptures  of  the  Old  Testament    433 


THE    THEOLOGY    OF    THE    NEW 
TESTAMENT. 


INTRODUCTION. 


SECTION    I. 

The  Biblical  Theology  of  the  New  Testament 
is  that  part  of  theological  science  which  presents 
in  a  summary  form  the  doctrine  of  the  New 
Testament  concerning  God  and  Divine  things, 
and  expresses  the  same  in  systematic  order.  In 
its  character,  extent,  and  aim,  it  is  distinguished 
from  Christian  dogmatics,  and  belongs  to  the 
domain  of  historic  theology. 

I.  Theology  is  in  general  the  science  of  God  and  of 
Divine  things  :  according  to  a  newer,  but  not,  therefore, 
better  definition,  the  science  of  religion.  In  the  stricter 
sense,  this  word  designates  the  science  of  God,  in  con- 
tradistinction from  that  of  man,  of  sin,  of  Christ,  etc. 
Theology,  the  name  for  the  locus  de  Deo  in  dogmatics, 
as  distinguished  from  anthropology,  hamartology 
(doctrine  of  sin),  Christology,  etc.  There  is  no 
religion  of  any  importance  which  has  not  a  more 
or    less    developed    theology,    as,    for    instance,    the 


2  Theology  of  the  New  Testarnetit. 

theology  of  Mosaism,  of  Islamism,  of  Buddhism,  etc. ; 
yea,  even  philosophy  has  its  theology,  as  well  as  its 
anthropology  and  cosmology.  From  this  purely 
philosophic  theology,  the  Christian,  hov/ever,  is  dis- 
tinguished :  inasmuch  as  the  former  is  the  fruit  of  our 
own  thought,  matured  by  reflection  and  experience  ; 
the  latter,  on  the  other  hand,  is  derived  from  a  special 
Divine  revelation,  whose  authentic  document  is  the 
Holy  Scripture.  To  this  latter  alone  the  words  of 
Thomas  Aquinas  have  their  application — a  Deo 
docetur,  Deum  docet,  et  ad  Deitm  diicit. 

2.  The  Biblical  theology  of  the  New  Testament 
has  to  do  with  the  ideas  of  God  and  Divine  things 
which  are  presented  in  the  New  Testament.  It 
investigates,  in  other  words,  the  doctrine  of  the  New 
Testament,  without,  at  the  same  time,  wishing  to 
maintain  that  the  New  Testament  presents  a  strictly 
defined  system  of  doctrine,  and  much  less  that  the 
essential  characteristic  of  the  Christian  saving  revela- 
tion consists  exclusively  or  principally  in  its  doctrine. 
If  this  is  justly  denied,  it  cannot  be  disputed  that  the 
New  Testament  really  contains  a  doctrine  of  God  and 
of  Divine  things.  This  doctrine  the  Biblical  theology 
of  the  New  Testament  presents  in  a  summary  manner, 
contemplates  each  of  its  parts  in  itself  and  in  con- 
nection with  the  others,  and  determines  its  place  in 
history  as  a  complete  whole. 

In  the  widest  sense  of  the  word.  Biblical  theology 
embraces  the  doctrine  of  Divine  things,  as  contained 
in  the  Old  Testament  as  well  as  in  the  New.  It  is 
known  how  close  is  the  connection  between  the  two. 


Definitiojt  of  the  Science.  ^ 

Novum  testanientiim  in  vetere  latet :  veins  e  novo  patet 
(Augustine).  If,  therefore,  a  perfect  separation  is 
scarcely  conceivable,  a  certain  distinction  is  yet  pos- 
sible, desirable,  in  some  sense  necessary  ;  and  has, 
consequently,  often  been  attempted,  especially  in 
later  times,  with  the  desired  result. 

3.  The  distinction  between  Biblical  theology  of 
the  New  Testament  and  Christian  dogmatics — which 
are  not  seldom  confounded  to  their  common  injury — 
begins  already  to  be  clear  to  us.  Both  parts  of  theo- 
logical science  have  their  peculiar  character.  That  of 
Christian  dogmatics  is  historico-philosophic  ;  that  of 
the  Biblical  theology  of  the  New  Testament,  on  the 
contrary,  is  purely  historic.  The  former  investigates, 
not  what  the  Christian  Church  fn  general,  or  one  of 
its  parts,  acknowledges  as  truth,  but,  above  all,  what, 
in  the  domain  of  Christian  faith,  must  really  be 
regarded  as  truth.  The  Biblical  theology  of  the 
New  Testament,  on  the  other  hand,  inquires  only 
what  is  adduced  as  truth  by  the  New  Testament 
writers.  From  its  stand-point,  it  has  to  do,  not  with 
the  correctness,  but  with  the  contents  of  the  ideas 
which  it  finds  in  the  teaching  of  Jesus  and  the 
Apostles.     E  lie  ne  démontre  pas,  elle  raconte  (Reuss).* 

It  has  in  this  another  aim  than  that  proposed  by 
one  who  treats  of  systematic  theology.  While  dog- 
matics seeks    to   develop  the  subject-matter  of  the 

*  Obscure  and  incorrect  is  the  distinction  of  Schenkel  {Christlicke 
Dogmatik,  vol.  i.  p.  380).  "Its  design  is  not  to  bring  to  light  the 
truth  of  salvation,  but  only  the  reality  of  the  Scripture  history  of  salva« 
tion," 


4  Theology  of  the  New  Testament 

Christian  faith,  and  to  lay  firm  its  foundations,  Biblical 
theology,  of  the  New  Testament,  has  fulfilled  its  task 
when  it  has  clearly  presented  what,  in  the  New  Testa- 
ment, in  contradistinction  from  other  religious  docu- 
mentary authorities,  is  proclaimed  as  truth  ;  although 
the  question,  with  what  right  it  is  so  proclaimed,  is  left 
to  the  sister  science.  If  its  aim  is  in  so  far  a  humbler 
one  it  has,  on  the  other  hand,  a  so  much  wider  compass. 
Though,  since  the  time  of  Calixtus  (1634),  dogmatics 
and  ethics  have  been  separated — with  what  right  we 
here  leave  undecided— yet  this  separation  is,  in  the 
domain  of  the  Biblical  theology  of  the  New  Testa- 
ment, as  little  justifiable  as  desirable.  A  clear  line  of 
demarcation  between  the  doc.rine  of  salvation  and 
the  doctrine  of  life  had  no  existence  in  the  mind  of 
Jesus  and  his  Apostles.  From  the  stand-point  of  the 
New  Testament  wTiters,  faith  and  life  are  not  only 
united,  but  one.  Biblical  theology  has,  consequently, 
not  less  to  investigate  the  practical  than  the  theoretical 
side  of  the  New  Testament  teaching.  On  the  other 
hand,  it  cannot  have  as  its  proper  object  to  treat  of 
the  life  of  the  Lord  and  his  Apostles  in  addition  to 
their  doctrine,  which  is  attempted,  amongst  others, 
by  C.  F.  Schmid,  in  a  work  to  which  we  shall  shortly 
have  occasion  to  refer. 

While  the  Biblical  theology  of  the  New  Testament 
has  a  much  more  objective  character  than  Chris- 
tian dogmatics,  it  can  yet  dispense  with  the  help  of 
the  latter,  although  Christian  dogmatics  cannot  pos- 
sibly dispense  with  its  help.  It  demands,  therefore, 
.  in  one  who  treats  of  it,  not  only  that  he  should  be  a 


Definitio7t  of  the  Science.  5 

Christian  philosopher,  but  also,  above  all,  a  good 
exegete  and  thorough  historian.  As  for  the  herme- 
neute,  so  also  for  the  Biblical  theologian  of  the  New 
Testament,  the  main  question  is,  What  readest  thou?* 
It  is  on  this  account  also  better  to  designate  our 
science  by  the  name  of  Biblical  theology  than  of 
Biblical  Dogmatics  of  the  New  Testament.  When 
we  speak  of  the  Biblical  dogmatics  of  the  New- 
Testament,  we  naturally  think  of  a  complete  system 
of  ideas,  so  far  as  this  can  be  deduced,  as  a  whole, 
from  the  New  Testament.  Biblical  theology,  on  the 
other  hand,  seeks  to  investigate,  in  a  purely  historical 
manner,  the  whole  teaching  {leerbegrip)  of  each  single 
writer  of  the  New  Testament.  Besides  this,  the  word 
dogma  reminds  us  almost  involuntarily  of  the  Church. 
The  sayings  of  Jesus  and  of  the  Apostles,  with  which 
the  Biblical  theology  of  the  New  Testament  has  to 
do,  have  been  just  the  elements  from  which  the  later 
dogmas  have  been  derived,  and  by  which  they  have 
been  established. 

4.  The  character  of  our  science  we  have  above 
indicated  determines  at  the  same  time  its  place  in 
the  organic  whole  of  the  theological  encyclopaedia. 
If  we  distinguish  between  exegetical,  historical,  syste- 
matic, and  practical  theology,  it  will  soon  be  seen 
that  the  Biblical  theology  of  the  New  Testament 
takes  its  place  at  the  head  of  the  second  of  these, 
where  it  shines  as  "a  focus  of  light  in  theological 
study"  (Hagenbach).    Thankfully  this  science  receives 

*  Compare  J.  J.  Doedes,  '*  Hermeneutics  of  the  New  Testament 
Writings."     (English  translation.) 


6  Theology  of  the  New  Testament 

the  indispensable  services  which  exegesis  renders  to 
it,  and  in  turn  confers  these  services  upon  the  follow- 
ing parts  of  historic  theology,  as  well  as  of  systematic 
and  practical  theology,  and  especially  on  the  history 
of  Christian  doctrines,  whose  basis  and  initial  point  it 
is.  On  the  other  hand,  it  can  leave  the  critical 
investigation  of  the  history  of  those  sources  from 
whence  it  draws,  to  the  so-called  introductory  science 
— Isagogics  of  the  New  Testament.  Without  doubt, 
Biblical  theology  may  not  leave  unused  the  light 
kindled  by  the  latter  science  as  a  help  in  its 
investigation.  On  disputed  questions,  which  are  of 
importance  for  his  subject,  it  is  to  be  expected  of  the 
Biblical  theologian  that  he  should  express  his  opinion, 
support,  and  defend  it ;  but  a  formal  treatment  of 
these  questions,  leading  to  a  final  decision,  ought  not 
to  be  expected  of  him  in  this  capacity.  The  un- 
ceasing accumulation  of  material  demands,  above  all 
in  our  days,  a  division  of  labour.  The  ideal  of  our 
science  is  attained  if  it  presents  a  clear,  well-arranged, 
complete,  and  comprehensive  view  of  the  doctrines 
contained  in  the  writings  of  the  New  Testament, 
without  troubling  itself  what  is  asserted,  with  or 
without  justice,  by  criticism,  concerning  the  origin, 
the  connection,  and  the  value  of  these  books. 

5.  The  importance  of  the  investigation  in  which 
Biblical  Theology  is  engaged,  after  what  we  have 
said,  scarcely  needs  to  be  mentioned.  Even  from  a 
purely  historic  point  of  view,  it  merits  the  attention 
of  every  one  who  treats  of  the  history  of  humanity 
and  of  the  kingdom  of  God  upon  earth.     The  ad- 


Definition  of  iJic  Science.  7 

vaneed  Christian  justly  attaches  great  value  to  an 
exact  acquaintance  with  the  answer  given  by  the 
Lord  and  his  Apostles  to  the  highest  questions  of 
life.  Especially  must  the  Christian  theologian  learn 
to  distinguish  the  teaching  of  Jesus  and  his  Apostles 
from  many  other  teachings.  As  a  Protestant^  he  has, 
moreover,  an  interest  in  this  investigation  which  is 
not  felt  by  the  Roman  Catholic,  or  not  felt  in  the 
same  degree  ;  and  far  from  its  being  the  case  that  in 
our  time  this  investigation  is  rendered  less  important 
on  account  of  the  variously  modified  views  of  Holy 
Scripture,  it  is  rather  manifest  of  itself  that — entirely 
apart  from  the  justice  of  the  modifications  we  have 
indicated — the  very  signs  of  the  times  most  urgently 
impel  us  to  its  unwearied  prosecution. 

On  the  idea  and  character  of  our  science,  compare 
F.  F.  Fleck  on  Biblical  Theology  as  a  Science  in  our 
Time,  in  Röhr's  "  Prediger-Bibliothek,"  anno  1834; 
Schenkel,  The  Problem  of  Biblical  Theology,  etc.,  in 
"Studiën  und  Kritiken,"  1852;  the  introduction  to 
Lange's  Bible  Work  ('*  Homiletical  Commentaries," 
English  Translation,  Edinburgh)  ;  and,  above  all,  the 
article  of  C.  I.  Nitzsch,  in  Herzog's  "  Real-Encyklo- 
paedie,"  vol.  ii.  p.  219  and  following. 

POINTS  FOR  INQUIRY. 

Character  and  psychological  basis  of  theological  science 
in  general. — Wherefore  was  the  investigation  of  the  Old 
and  the  New  Testament  theology  at  first  combined  and 
afterwards  separated? — Criticism  of  some  other  definitions 
of  our  science,  more  or  less  different  from  our  own. — Viewj 


8  Theology  of  the  New  Testament 

in  regard  to  its  place  in  the  Encyclopaedia. — Wherefore 
does  not  the  life  of  Jesas  and  his  Apostles  belong  to  its 
domain? — More  exact  statement  and  defence  of  its  im- 
portance in  itself,  and  in  comparison  with  other  branches  of 
theological  science. — From  what  cause  is  the  low  estimation 
of  this  science  on  many  hands  to  be  explained ;  and  where- 
fore and  how  is  this  to  be  combated  ? 


SECTION    II. 

The  age  of  the  Biblical  theology  of  the  New 
Testament,  as  an  independent  part  of  theo- 
logical science,  extends  not  far  beyond  the 
present  century.  It  has  passed  through  a  long 
period  of  preparation,  but  has  developed  itself, 
in  any  considerable  degree,  only  within  a  short 
time,  and  is  now  in  a  condition  of  promise  and 
of  life,  which  powerfully  impels  to  its  further 
cultivation. 

I.  Not  without  reason  is  it  usual,  in  the  introduction 
to  any  scientific  investigation,  to  afford  a  sketch  of 
its  history.  In  this  case,  also,  history  proves  itself 
"the  light  of  truth,  the  witness  of  the  times,  the 
instructress  of  life."  It  makes  us  acquainted  with 
that  which  has  been  already  done  within  a  given 
sphere,  and  on  this  account,  also,  with  that  which 
yet  remains  to  be  done.  It  shows  how  the  science 
has  gradually  attained  to  an  independent  rank, 
affords  the  key  to  the  explanation  of  its  present  con- 


10  Theology  of  the  New  Testavtent. 

dition,   and  places  us  thus  in  a  position  further  to 
build  upon  a  foundation  already  laid. 

2.  Some  one  has  justly  termed  the  Biblical  theo- 
logy of  the  New  Testament  an  "especially  Protestant" 
science.  It  is  so  at  least  to  this  extent,  that  though 
the  germ  of  this  science  was  before  present,  it  could 
only  freely  develop  itself  on  the  soil  of  Protestantism. 
The  period  before  the  Reformation  may  be  designated 
the  preparatory  one.  To  this  period  belong  the  most 
important  Fathers  of  the  fir^t.  .centuries,  who  are 
more  or  less  Biblical  theologians.  Especially  does 
this  honourable  title  belong  to  the  coryphaei  of  the 
Alexandrine  school.  In  some  measure,  the  work 
de  testimoniis,  which  is  usually  ascribed  to  Cyprian 
{pbiit  A.D.  258),  may  be  adduced  as  an  instance  of 
independent  research  within  this  sphere,  as  well  as 
also  that  of  the  African  bishop,  Junilius,  de  partibiis 
legis,  which  belongs  to  the  sixth  century.  That  the 
Middle  Ages  were  not  favourable  to  works  on  Biblical 
theology  is  manifest  from  the  nature  of  the  case. 
As  a  rule,  the  question  then  was  not — What  is  the 
teaching  of  Scripture  }  but — What  is  the  teaching  of 
the  Church  }  They  did  not,  however,  entirely  abstain 
from  appealing  to  Scripture  against  those  who 
differed  from  them  ;  and  the  age  before  the  Reforma- 
tion prepared  at  the  same  time  the  way  for  a  juster 
and  more  successful  treatment  of  Biblical  theology, 
especially  that  of  the  New  Testament.  The  Doctores 
ad  Biblia  were  expressly  called  to  its  explanation, 
and  Luther's  example  shows  with  what  zeal  indi- 
viduals among  them  entered  upon  this  work.     The 


Its  History.  II 

dogmatic  masterpieces  of  the  Reformation  are  at  the 
same  time  the  fruit  of  an  earnest  study  of  the  Bible  ; 
although  it  was  by  no  means  entered  upon  from  an 
historic  standpoint,  or  with  a  purely  scientific  aim. 
Unfortunately,  there  arose  in  the  seventeenth  century 
a  new  scholasticism  in  place  of  the  old,  and  the 
boundary  line  between  Biblical  theology  and  the 
dogmatics  of  the  Church  was  more  and  more  oblite- 
rated. Exegesis  retired  to  the  background,  polemics 
came  to  the  front.  Even  polemics,  however,  appealed 
to  the  so-called  dicta  probaiitia,  which  were  expounded 
more  or  less  according  to  the  tenets  of  a  particular 
school.  The  desire  to  find  the  truth  of  salvation  as 
clearly  and  perfectly  expressed  as  possible,  even  in 
those  living  under  the  Old  Covenant,  gave  rise  to 
very  special  investigations.  Thus  the  theology  of 
Job  (1687),  of  Jeremiah  (1696),  even  that  of  Elizabeth 
(1706),  was  treated  with  minute  care.  In  an  in- 
creasing degree — alongside  of  scholastico-dogmatic 
investigation — the  necessity  for  Biblical  exegesis  (not 
yet  purely  historical)  made  itself  felt,  and  the  means 
thereto  were  supplied  on  various  hands.  In  Strasburg, 
Sebastian  Schmidt  published  his  Collegium  Bibliaint 
(3rd  edition,  1689)  ;  in  Holland,  Witsius  and  Vitringa 
called  forth  a  purely  Biblical  school.  Even  the  reac- 
tion of  Pietism  against  orthodoxy  affected  favourably 
our  science  in  its  earliest  stage  ;  and  during  the  whole 
eighteenth  century  there  is  manifested  an  increasing 
effort  to  throw  off  the  scholastic  yoke,  and  in  the 
•presentation  of  the  Christian  doctrine  of  faith  and 
life,  to  return  to  Biblical  simplicity.     As  types  of  thi^ 


12  Theology  of  the  New  Testai^tent 

tendency,  we  may  mention  M.  C.  Heyman,  Versuch 
einer  Bibl.  Theol.  in  Tabellen  (4th  edition,  1758)  ; 
A.  F.  Busching,  Epitome  Theologicu,  e  solis  litteris 
sacris  eoncifi7iatce  (1757),  and  by  the  same  writer, 
Gedanken  von  der  BescJiaffenheit  und  der  Vorzng  der 
Bibl.  Dogm.  Theol  vor  der  scolastischen  {1758) ;  above 
all,  D.  G.  F.  Zachariae,  Bibl  Theologie,  oder  Unter- 
suchung  des  Bibl.  Grundes  der  vorneJnnsten  Theol. 
Lehren  (3rd  edition,  in  five  parts,  1786)  ;  and  Storr, 
DoctrincB  ChristiancB  e  solis  Hit.  SS.  repetitce  Pars 
Theor.  (Stuttgard,  1793  and  1807).  Their  footsteps 
were  followed,  both  within  and  without  our  country,  at 
the  end  of  the  last  century  and  the  beginning  of  the 
present,  by  distinguished  Biblical  theologians  of  the 
supernaturalistic  school. 

3.  Yet,  however  valuable  all  this  is,  the  purely 
historical  treatment  of  the  Biblical  theology  of  the 
New  Testament  is  entirely  a  fruit  of  modern  time, 
which  brings  forth  ever  more  clearly  the  distinction 
between  this  and  ecclesiastical  or  philosophical  dog- 
matics. The  idea  that  the  Biblical  theology  of  the 
New  Testament  must  be  treated  as  an  independent 
part  of  historic  science  was  first  expressed  with  clear 
consciousness  on  the  rationalistic  side.  This  took 
place  on  the  part  of  J.  Ph.  Gabler  (Professor  at  Altorf) 
in  the  year  1787,  in  an  academic  discourse,  De  justo 
discrimine  Theol.  Bibl.  et  Dogm.,  wherein  he  insisted 
that  in  the  domain  of  the  first-named  science  (Biblical 
theology)  the  doctrines  of  the  different  writers  must 
be  objectively  investigated,  distinguished  from  each 
other,  and  accurately  arranged.     His  main  thought 


Its  History.  13 

was  further  developed  by  his  colleague,  G.  L.  Bauer, 
who  (1800- 1 802)  published  a  Biblical  Theology  of  the 
New  Testciment,  in  four  parts,  to  which  a  fifth  was 
promised.  While  this  writer  gave  to  his  historic 
investigation  an  apologetico-practical  tendency,  an 
independent  standpoint  was  taken  by  C.  F.  Ammon, 
in  his  Outline  of  a  purely  Biblical  Theology  (Erl.  1792), 
and  his  Biblical  Theology  (2nd  edition,  in  three  parts, 
1 801-1802).  According  to  his  view,  Biblical  theology 
should  deal  only  with  the  "  materials,  fundamental 
ideas,  and  results  of  Biblical  teaching,  without  troubling 
itself  about  the  connection  of  the  same,  or  weaving 
them  into  an  artificial  system."  "  This  business,"  he 
says,  "  is  reserved  for  the  writer  on  dogmatics,  who 
harmonises  together  these  results."  Whether  the  task 
of  dogmatics  is  so  simple  as  it  would  appear  from 
these  words,  may  remain  for  us  at  present  a  matter  of 
indifference  ;  it  suffices  that  the  historic  character  of 
our  science  has  been  intelligently  expressed  by 
Ammon.  Yet  more  clearly  is  this  done  by  G.  P.  C. 
Kayser,  in  his  work,  BibL  Theologie,  oder  Judaisimis 
mid  ChristianismiLs ,  etc.  (Erl.  181 3-14);  but  especially 
by  the  Basle  Professor,  W.  M.  L.  de  Wette  (died  1850), 
who  has  rendered  this  science  most  important  services, 
less  as  concerns  results  than  as  concerns  method.  He 
placed  Biblical  dogmatics  parallel  with  those  of  the 
Lutheran  Church,  in  a  certain  respect  opposite  to 
them,  and  distinguished  in  the  former  better  than  had 
been  [)efore  done  between  the  ideas  of  Hebraism  and 
those  of  Judaism,  between  the  doctrine  of  Jesus  and 
that  of  the  Apostles.     He  asked,  above  all  things,  not 


14  Theology  of  the  New  Testament. 

whether  he  could  harmonize  his  views  with  the  Scrip- 
ture teaching,  but  what  the  Scriptural  conceptions 
were,  how  they  were  developed  from  each  other,  and 
beside  each  other,  and  in  what  connection  they  stood 
with  the  peculiar  ideas  of  the  time  in  which  they  were 
first  uttered.  Without  doubt  this  work  also  has  its 
weaker  sides  :  Biblical  theology  is  here  too  much 
Biblical  dogmatics  in  the  stricter  sense  of  the  word, 
and  the  peculiar  philosophic  standpoint  of  the  author 
— he  belonged  to  the  school  of  Fries — had  an 
overweening  influence  upon  the  historic  view  of 
his  subject.  This,  however,  does  not  prevent  his 
having  made,  in  some  respects,  gigantic  progress  in 
the  good  way,  so  that  others  with  the  desired  success 
could  further  build  upon  the  foundation  he  had  laid. 
This  was  done  also,  although  in  a  less  happy  form,  by 
L.  F.  O.  Baumgarten-Crusius,  Professor  in  Jena,  in  his 
Outlines  of  Biblical  Theology  {i'è2Z)\  by  L.  D.  Cramer, 
Prelections  upon  the  Biblical  Theology  of  the  New  Testa- 
ment,  brought  out  by  Nabe,  Leipzig,  1830;  and  on 
a  much  greater  scale  by  D.  V.  Colin,  Professor  at 
Breslau,  whose  Biblical  Theology,  in  two  parts,  was 
published  after  his  death,  in  1836,  by  Dr.  D.  Schulz. 

It  was,  however,  not  only  the  wholly  or  half  ration- 
alistic school  of  theology  which  devoted  itself  with 
manifest  preference  to  the  prosecution  of  this  part  of 
the  science ;  on  the  supernaturalistic  side  also  its 
domain  was  cultivated  by  skilled  hands.  During  the 
second  quartci*  of  the  century,  the  theology  of  the 
Old  Testament  began  to  receive  especial  attention. 
The  writings  on  this  subject  of  Steudel  {1840),  Oehler 


Its  History.  15 

(1840),  and  especially  of  Havernick  (1848),  deserve  to 
be  mentioned  with  honour.    As  far  as  the  New  Testa- 
ment is  concerned,  our  science    is    especially  under 
deep  obligation  to  the  ever-memorable  Neander  (died 
1858).     In  the  first  part  of  his  Life  of  Jesus  (ist  edi- 
tion, 1837),  he  gave  an  historic  summary  of  the  doc-""" 
trine  of  the  Redeemer  as  derived  from  his  parables, 
in  which  we  cannot  fail  to  recognise  the  master  hand 
which  had  already  analysed  with  rare  tact  the  doc- 
trinal teaching  of  the  different  apostolic  writers,  in 
his   Planting  and  Training  of  the  Apostolic   Church 
(ist  edition,  1832).     He  brought  out  the  finer  shades 
of  thought  in  the  peculiarity  of  each  one,  but  at  the 
same  time  pointed  out  the  higher  unity,  and  sought 
especially  to  show  *'how,  notwithstanding  all  differ- 
ence, there  was  an  essential  unity  beneath,  unless  one 
is  deceived   by  the   form,   and    how  the  form   in   its 
diversity  is  easily  explained."     The  weaker  sides  of 
Neander's  treatment  are  avoided  in  one  of  the  best 
works  which  we  have  here  to  mention,  C.  F.  Schmid's 
Bibl.    TheoL   des  N.    T.,  which,  after  his   death,  was 
edited  by  Dr.  K.  Weizsacker  (1853),  of  which  a  new 
edition  appeared  in  1864.     He  presents  the  theology 
of  the  New  Testament  objectively  and  clearly,  and 
penetrates  with  manifest  sympathy  into  the  organism 
of  the  different  groups  of  doctrines,  the  treatment  of 
which  is  preceded  by  a  special  biography  of  the  Lord 
and   His  Apostles.     If  the  latter  is  not  to  be  com- 
mended (comp.  ^1,3),  his  work  deserves  the  preference 
to  the  incomplete  Theology  of  the  Nezu  Testament,  by 
Dr.  G.  L.  Hahn,  Leipzig,  1854.    This  treats  only  of  the 


1 6  TJuology  of  the  New  Testament. 

fundamental  idea  of  God  and  the  world,  which  under- 
lies the  teaching  both  of  the  Lord  and  His  Apostles, 
without  making  a  just  distinction  between  the  different 
doctrinal  types,  and  brings  out  indeed  very  clearly 
the  unity  of  the  fore-mentioned  ideas  of  God  and  the 
world,  but  without  doing  sufficient  justice  to  the 
diversity  of  the  doctrinal  development  in  the  writers 
of  the  New  Testament.  As  far  as  the  theology  of 
the  Apostles  especially  is  concerned,  we  give  the  pre- 
ference to  H.  Messner,  The  Doctrine  of  the  Apostles, 
Berlin,  1856 — a  book  here  and  there  a  little  heavy  in 
style,  but  rich  in  contents,  and  constructed  on  a  good 
method  ;  and  especially  G.  V.  Lechler,  TJie  Apos- 
tolic and  Post- Apostolic  Age,  with  regard  to  Diversity 
and  Unity  in  Doctrine  and  Life,  crowned  in  the  year 
1848  by  the  Teyler  Society,  and  published  in  1857  a 
second  time,  so  greatly  augmented  and  improved  that 
it  may  almost  be  called  a  new  work.  The  special 
literature  of  the  Petrine,  Pauline,  and  Johannine 
theology  we  shall  cite  in  the  proper  place.  That 
the  treatment  especially  of  the  theology  of  Jesus 
must  be  considerably  modified  through  the  influence 
of  the  criticism  of  Stpauss  and  the  Tubingen  school, 
was  a  natural  consequence  of  the  spirit  of  the  time, 
and  is  manifest,  besides,  from  many  examples. 

In  general  we  must  not  suppose  that  even  where 
the  purely  historical  character  of  our  science  is 
acknowledged  and  defended,  the  theological  and 
philosophical  standpoint  of  the  writer  has  been 
without  great  influence  upon  its  treatment.  How 
prejudicially  the    Hegehan   philosophy  has   aft'ected 


Its  History.  17 

.Biblical  theology  we  may  perceive  from  the  work 
of  Vatke  (1835),  whose  •  i  priori  construction  of 
doctrine  and  history  has  been  combated  but  not 
improved  by  Bruno  Bauer,  The  Religion  of  the  Old 
Testament,  Berlin,  1838-39.  As  far  as  the  New 
Testament  is  concerned,  we  should  bestow  a  yet 
higher  praise  than  we  do  upon  the,  in  many  respects, 
so  excellent  Histoire  de  la  Theol.  Chrét.  dn  Siècle 
ApostoL,  by  E.  Reuss,  Strasburg,  1852  (latest  edition 
1864),  if  the  clearness  and  completeness  of  the  pre- 
sentation were  equalled  by  its  strict  objectivity.  But 
m  the  grouping,  here  and  there  also  in  the  treatment 
and  appreciation  of  the  materials,  the  author's  con- 
siderable sympathy  with  the  Tubingen  construction 
01  the  earliest  Church  history  is  unmistakable,  whilst 
nis  investigation,  moreover,  extends  beyond  the  limits 
^i  the  New  Testament ;  which  is  not  advantageous  for 
tne  recognition  of  the  entirely  peculiar  value  of  its 
cu-xitents.  In  a  far  greater  degree,  however,  does  this 
objection  apply  to  the  work  of  the  head  of  the 
'1  iibingen  school,  Dr.  F.  C.  Baur,  in  whose  Prelections 
on  New  Testament  T/teology,  published  after  his  death 
by  his  son  (18Ó4),  the  well-known  bright  and  dark 
sides  of  this  school  are,  so  to  speak,  concentrated. 
The  whole  rich  material  of  New  Testament  theology 
Baur  divides  into  three  different  periods,  after  he  has 
first  separately  dealt  with  the  teaching  of  Jesus.  To 
the  first  of  these  he  assigns  the  four  Pauline  epistles, 
acknowledged  by  him  as  genuine,  together  with  the 
Apocalypse,  and  discusses  their  dogmatic  contents. 
In  the  second  follow  the  Epistle  to  the  Hebrews,  the 

C 


1 8  Theology  of  the  New  Testament. 

smaller  epistles  of  Paul  (with  the  exception  of  those 
to  Timothy  and  Titus),  and,  further,  the  Epistles  of 
Peter  and  James,  the  Synoptical  Gospels  and  the 
Acts.  In  the  third,  finally,  the  doctrinal  contents  of 
the  pastoral  epistles  and  the  Johannine  writings, 
which,  according  to  Baur,  are  by  far  the  latest  in 
the  whole  canon.  Thus  the  whole  conception  and 
method  rests  upon  a  system  of  isagogics  and  criti- 
cism, to  which  no  one  will  give  the  name  of  impartial. 
Yet  more  arbitrarily  and  with  much  less  talent  has 
this  presentation  of  history  been  attempted  from  the 
same  standpoint  by  L.  Noack  in  his  Bibl  Thsol, 
Introduction  to  the  Old  and  New  Testament,  Halle, 
1853.  From  the  Roman  Catholic  side  an  important 
contribution  to  our  science  has  been  made  is  Ger- 
many by  J.  A.  B.  Lutterbeck,  On  the  Nezu  Testonient 
Doctrines ;  or,  Investigations  as  to  tJie  Period,  of  the 
Religions  Change,  tJie  Stages  preparatory  to  Chris- 
tianity, and  the  first  form  of  the  same.  (Two  parts, 
Mainz,  1852).  It  contains  a  treasure  of  material, 
although  the  author  himself  has  published  it  onb^  as 
a  Handbook  of  tJie  Earliest  History  of  Doctrhtes  and 
Systematic  Exegesis  of  the  New  Testamenty  and 
although  he  leaves  the  doctrine  of  Jesus  entirely 
untreated  of,  and,  on  the  other  hand,  has  taken  up 
a  great  deal  that  does  not  properly  belong  to  the 
subject. 

As  far  as  the  literature  of  Holland  is  concerned, 
comparatively  much  has  been  done  for  the  advance- 
ment of  Biblical  and  Evangelical  dogmatics  (Mun- 
tingbe,  Egeling,  Heringa,  Vinke),  but  as  yet  but  little 


Its  History.  1 9 

for  the  scientific  and  purely  historic  treatment  of  New 
Testament  theology.  From  the  standpoint  of  the 
Groningen  school  many  an  important  contribution  to 
the  knowledge  of  the  doctrines  of  Paul  and  his  fellow- 
Apostles  has  been  received  in  the  early  issues  of 
Waarheid  in  Liefde.  A  copious  compendium  was 
afforded  to  his  students  by  the  Leyden  professor, 
J.  H.  Scholten,  in  his  History  of  CJiristian  Doctrine 
during  the  Period  of  the  New  Testament  (2nd  edition), 
Le3/den,  1858,  in  which  the  well-known  clearness  and 
acuteness  of  the  author  is  just  as  little  to  be  denied  as 
the  influence  of  his  own  dogmatic  system  upon  the 
result.  An  important  contribution  to  Biblical  theo- 
logy was  made  by  Dr.  A.  H.  Blom,  in  his  treatise. 
The  Doctrine  of  the  Messianic  Kingdom  among  the 
First  Christians,  according  to  the  Acts  of  the  Apostles, 
Dordr.,  1863  ;  a  study  in  which,  not  in  vain,  the 
requirement  of  strict  objectivity  is  made.  In  regard 
to  Eschatology,  an  exact  and  thorough  historic  and 
exegetical  investigation  has  been  made  by  J.  P.  Briët 
(Two  parts),  Thiel,  1857,  1858.      - 

4.  At  the  end  of  our  historic  summary  we  see  that, 
while  it  is  by  no  means  impossible  to  treat  Biblical 
theology  as  an  independent  science,  just  as  little  is  a 
new  attempt  at  the  development  and  completion  of 
this  science  to  be  regarded  as  superfluous.  It  is  fur- 
ther clear  that  the  requirement  of  the  science  is  so 
much  the  more  fully  met,  in  proportion  as  we  keep 
before  the  eye  its  objective  historic  character;  that,  on 
the  other  hand,  untimely  admixture  of  one's  own  dog- 
matic and  philosophic  opinions  can  only  tend  to  its 


20  Theology  of  the  Nezv  Testamejit. 

essential  injury.  During  a  succession  of  years,  ship- 
wreck has  been  made  on  one  or  other  of  these  rocks 
alternately  ;  either  the  unmistakable  diversity  of  the 
doctrinal  contents  was  sacrificed  to  the  prosecution  of 
an  ideal  unity,  or  the  higher  unity  was  sacrificed  to  a 
too  strongly  coloured  diversity.  The  former  of  these 
especially  was  more  prevalent  at  an  earlier  period, 
under  the  influence  of  ruling  dogmatism  ;  the  latter 
more  especially  in  our  own  time,  under  the  influence 
of  the  criticism  which  gives  the  present  tone.  True 
wisdom  demands  that  we  avoid  Scylla,  and  remain 
equally  far  from  Charybdis.  But  this  leads  us  to 
the  following  section. 

Compare,  on  the  subject  treated  of  in  this  sec- 
tion, Reuss,  Histoire  de  la  Theol.  Chrét.,  pp.  13-28  ; 
Baur,  Vorleszmgen  iiber  neu-iestamejttliche  Theologie, 
p.  1-44. 

POINTS  FOR  INQUIRY. 

Whence  is  it  that  the  Biblical  theology  of  the  New 
Testament  is  as  yet  a  comparatively  youthful  science? 
What  beneficial  and  what  hurtful  influence  has  the 
Tubingen  school  exerted  upon  its  development?  Is  it 
possible  and  necessary  to  keep  it  free  from  the  influence 
of  a  definite  Christian  philosophic  system  ? 


SECTION  in. 
^in  gl^t]^0Ïr,  p;am  gifabbtt,  anir  '§tc{xatmmt 

The  method  of  our  investigation  can,  from 
the  nature  of  the  case,  be  no  other  than 
the  genetic,  chronologico-analytic.  The  main 
division  of  the  material  is  determined  by 
the  pecuHarity  and  mutual  connection  of  the 
different  doctrinal  systems  which  are  met  with 
in  the  New  Testament.  If  the  treatment  is 
to  correspond  to  its  object,  it  must  be  carried 
out  in  a  truly  scientific  manner,  but  at  the 
same  time  in  a  truly  Christian  spirit. 

I.  In  every  science  the  question  as  to  the  mode  of 
proceeding  is  of  primary  importance.  All  the  value 
of  a  result  stands  or  falls  with  the  legitimacy  of  the 
method  by  which  it  is  obtained.  As  a  part  of  historic 
theology,  our  science  can  obey  no  other  laws  than 
those  which  apply  to  every  historic  investigation. 
The  method  must,  consequently,  be  a  genetic  one, 
that  is,  it  must  take  into  account  not  only  the  con- 


22  Theology  of  the  New   Testament. 

tents,  but  also  the  manner  of  origination  (genesis) 
of  the  different  ideas.  In  this,  historico-psycho- 
logical  exegesis,  especially,  will  render  good  service. 
Further,  it  must  be  chronological.  We  find  in  the 
New  Testament  a  series  of  writings  and  thoughts 
which,  gradually  formed,  were  not  seldom  developed 
under  the  opposing  influence  of  one  writer  upon 
another ;  even  the  inner  process  of  development  of 
one  and  the  same  writer — e.g.^  that  of  Paul — was  by 
no  means  immovably  fixed  during  a  succession  of 
years.  "  History  is  the  unfolding  of  life  "  (Schmid). 
Here,  consequently,  the  well-known  direction,  dis- 
tingiLe  tempora,  is  to  be  carefully  observed.  Finally, 
analytical  or  disjunctive.  We  have  to  ask  not  at 
once  after  the  doctrines  of  the  Apostolic  age  en  bloc, 
but  after  those  of  each  of  the  different  witnesses 
which  meet  us  in  the  New  Testament.  It  is  true 
we  have  here  also  to  do  with  a  higher  unity  ;  but 
this  becomes  manifest  only  when  the  manifest  diver- 
sity is  first  clearly  presented.  The  synthesis  has 
no  value  unless  the  analysis  has  been  pure.  "  It 
is  of  analysis  that  we  shall  seek  the  light  which 
shall  lighten  our  path  ;  of  analysis,  which  teaches 
the  historian  to  lose  sight  of  himself,  in  order  not 
to  fail  of  his  subject,  which  knows  how  to  respect 
the  particular  character  of  each  fact,  of  each  idea 
that  it  meets,  which  recognises  to  each  epoch,  to 
each  group,  to  each  individuality  even,  however 
small,  its  right  to  appear  to-day  in  the  mirror  of 
history,  that'  which  it  once  was  in  the  reality  of 
life"(Reuss). 


Its  Method,  Mam  Division,  etc.  23 

2.  The  main  division  of  the  subject  upon  which 
we  are  entering  is  already,  in  principle,  indicated 
by  what  we  have  said.  First,  we  must  separate 
the  theology  of  the  Lord  Jesiis  Christ  and  that  of 
the  Apostolic  writers  from  each  other,  and  treat  of 
the  former  before  the  latter.  In  dealing  with  the 
first,  the  difference  between  the  utterances  of  the 
Lord  in  the  Synoptics  and  those  in  the  Gospel  of 
John  is  at  once  evident.  Also,  the  investigation  of 
the  Apostles'  doctrine  demands  a  similar  threefold 
division.  Peter,  Paid,  John,  give — and  indeed  in 
this  order  —  their  successive  testimony.  Around 
these  leading  forms  are  grouped  also  others,  who 
manifest  more  or  less  of  spiritual  affinity  with  them 
and  their  thoughts.  Thus,  to  the  Petrine  theology 
belongs  the  doctrinal  system  of  James  and  Jude ; 
the  Gospels  of  Matthew  and  Mark  must  also  be 
arranged  under  this  head.  Around  Paul  are  grouped 
his  predecessor  Stephen,  his  fellow-labourer  Luke, 
and  his  spiritual  kinsman  the  author  of  the  Epistle 
to  the  Hebrews.  John  stands  alone;  but  the  John 
of  the  Fourth  Gospel  and  of  the  Epistles,  on  the 
one  hand,  and  the  John  of  the  Apocalypse,  on  the 
other  hand,  are  sufficiently  different  for  us  to  listen 
to  the  one  only  after  the  other  has  spoken. 

In  these  two  main  divisions,  the  m.aterial  for  our 
investigation  is  comprehended,  but  not  yet  fully 
mastered.  We  cannot  understand  the  teaching  of 
the  Lord  and  His  Apostles  so  long  as  we  have 
not — even  though  only  in  a  general  sense — le«rnt 
to  know  the  ground  out  of  which    the  plant  grew. 


24  Theology  of  the  New  Test  anient. 

A  preparatory  chapter  must  consequently  precede 
the  investigation  of  these,  a  chapter  in  which, 
indeed,  not  the  whole  theology  of  the  Old  Testa- 
ment is  treated  of,  but  the  religion  from  which 
Christianity  sprang,  the  expectations  it  fulfilled,  the 
condition,  finally,  the  thoughts  and  wants  of  the 
age  in  which  the  Lord  and  His  Apostles  arose  ; 
in  other  words,  Mosaism,  Prophetism,  and  Judaism, 
as  distinguished  from  an  earlier  Hebraism.  We 
may  best  sum  up  the  contents  of  this  first,  merely 
preparatory — but,  nevertheless,  indispensable — chap- 
ter, under  the  name  of  Old  Testament  basis.  Upon 
this  follows,  as  the  second  part,  the  theology  of 
Jesus  Christ ;  as  a  tJiird,  that  of  the  Apostles,  ac- 
cording to  the  plan  above  indicated.  But  is  our 
investigation  with  this  at  an  end  ?  Just  as  little  as 
the  building  whose  foundations  are  laid,  and  whose 
walls  are  brought  to  the  required  height,  but  to 
which  roof  and  gable  are  still  wanting.  In  a  fourth, 
or  last  part,  must  the  synthesis  of  the  com- 
pleted analysis  be  attempted  ;  in  other  words,  the 
higher  unity  of  the  doctrine  of  the  Apostles  with 
each  other,  and  with  the  Lord,  must  be  spoken  of. 
Only  thus  does  the  edifice  of  New  Testament  theo- 
logy stand  before  our  eyes  as  a  compact  whole. 
"Thus  v/ill  New  Testament  theology  have  before 
it  the  task  of  developing  the  organic  connection  ot 
New  Testament  doctrine  "  (Schmid).  Only  with  this 
can  we  rest  contented.  And  if  now  it  is  seen  that 
none  of  the  main  parts  before  mentioned  can  either  be 
left  out  or  placed  in  other  order,  without  the  harmony 


Its  Method,  Main  Division,  etc.  25 

being   broken,  then  is  at  once   made   manifest    the 
necessity  as  well  as  the  justice  of  our  main  division. 

3.  The  demand  that  the  investigation  to  be  insti- 
tuted should  be  at  the  same  time  both  scientific  and 
Christian,  will,  as  a  whole,  be  contradicted  by  no  one. 
Nevertheless,  a  word  of  further  explanation  will  not 
be  superfluous. 

An  investigation  is  scientific  when  it  corresponds 
with  the  requirements  of  science  in  general,  and  of 
that  science  in  particular  to  which  it  relates.  "  Science 
is  a  well-grounded  and  well-ordered  knowledge,  the 
fruit  of  just  observation  and  philosophic  induction" 
(Mulder).  Theological  science  is  consequently  a  well- 
grounded  and  well-ordered  knowledge  of  God  and 
Divine  things,  derived  from  those  sources  whence 
necessarily  it  must  be  drawn.  This  science  in  its 
examination  receives  light  from  faith  in  God  and  His 
revelation  ;  but  this  faith,  in  place  of  fettering  or 
obscuring  the  spirit  of  free  investigation,  rather  calls 
it  forth,  and  gives  to  its  labour  the  most  suitable 
direction.  In  regard  to  this  investigation,  also,  the 
requirement  is  made  that  it  should  be  thorough, 
exact,  complete,  impartial,  and  truth-loving.  Im- 
partiality, however,  must  not  be  conceived  of  a  syste- 
matic denying  or  ignoring  of  all  the  principles  upon 
which  others  proceed  (freedom  from  prepossession), 
for  this  is  neither  necessary  nor  possible.  It  rather 
demands  that,  with  candid  mind  and  spirit,  we  hold 
ourselves  open  to  every  impression,  and  desire  nothing 
but  truth,  whether  it  harmonises  or  not  with  our  own 
favourite    opinions.      Such   a   love    of    truth,   which 


26  TIteology  of  the  Neiv  Testament. 

becomes  no  one  more  than  him  who  is  treating  of 
theological  science,  is  naturally  united  with  that  moral 
earnestness  which  can  by  no  means  be  wanting  in  an 
investigation  like  the  present.  To  this  extent,  we 
may  say  that  a  truly  scientific  spirit  is  not  merely  a 
bent  of  the  mind,  but  of  the  whole  intellectual  and 
moral  life,  so  that,  like  eloquence,  it  may  be  called 
not  only  a  gift,  but  a  virtue. 

Scientific  investigation  will  at  the  same  time  be 
Christian^  if  it  is,  above  all,  begun  and  continued  in  a 
Christian  spirit.  Even  in  the  examination  of  the 
doctrine  of  Jesus  and  the  Apostles,  we  may  not 
possibly  forget  what  great  importance  the  New  Tes- 
tament possesses  for  the  religious  and  Christian  life. 
The  theologian  who  is  also  a  Christian  cannot  pos- 
sibly be  untrue  to  his  faith  when  he  enters  upon  the 
domain  of  science.  Nor  is  this  by  any  means  de- 
manded :  faith  here  also  leads  to  a  better  recognition 
and  knowledge,  and  the  latter  in  turn  puts  us  in  a 
position  better  to  believe  (i  John  v.  13.)  Never- 
theless, the  Christian  and  the  ecclesiastical  stand- 
point must  not  here  be  regarded  as  entirely  the  same. 
The  New  Testament  is  here  regarded  and  consulted 
purely  as  an  historical  document :  the  question 
whether  it  is  still  more  than  this,  and  in  what  relation 
it  stands  to  the  faith  and  life  of  the  Christian,  belongs 
exclusively  to  the  domain  of  Christian  dogmatics, 
and  on  this  account  is  not  here  discussed.  Then,  also, 
must  our  investigation,  secondly,  be  undertaken  in  a 
Christian  spirit,  that  is,  in  the  spirit  of  Christian 
humility,  which  is  conscious  of  its  limited  capacity ; 


Its  Method,  Main  Division^  etc.  27 

in  the  spirit  of  living  faith,  which  impels  so  much  the 
more  powerfully  to  seek  to  fathom  the  mysteries  of 
the  kingdom  of  God  ;  above  all,  in  the  spirit  of  ardent 
love  for  the  Gospel,  which  easily  and  willingly  enters 
into  the  spirit  of  the  sacred  writer.  Here,  also,  sym- 
pathy is  the  indispensable  condition  of  a  deeper  insight. 
Finally,  the  investigation  must  have  a  Christian  aim : 
personal  sanctification  through  the  knowledge  of  the 
truth  ;  the  upbuilding  of  the  kingdom  of  God  in  us 
and  around  us  ;  and  thereby,  above  all,  the  glorifying 
of  Him  for  whom  are  all  things,  even  in  the  domain 
of  science. 

Compare  Schenkel,  Task  of  Biblical  TheoL,  in 
Sticdien  imd  Kritikcn,  1852,  i.  p.  61  and  following; 
Nitzsch,  Article  in  Herzog's  Real-Encycl.  ii.  p.  225. 

POINTS   FOR   INQUIRY. 

The  importance  of  method  in  the  theological  domain. 
— Criticism  of  some  other  modes  of  division  and  sub- 
division.— To  what  extent  is  an  absolute  impartiality  in  the 
investigation  of  our  science  indispensable,  possible,  desi- 
rable ? — Is  a  purely  historical  investigation,  such  as  is  here 
attempted,  consistent  with  the  reverence  we  owe  to  Holy 
Scripture  ? 


FIRST    PART, 


OLD    TESTAMENT    BASia 


SECTION    IV. 

MosAiSM  is  the  religio-polltlcal  institution 
which  the  IsraeHtish  nation  owes  to  Moses, 
and  in  consequence  of  which  Israel  has  occu- 
pied an  entirely  unique  position  in  the  history 
of  the  development  of  the  religious  life  of 
humanity.  The  main  source  of  knowledge  in 
regard  to  it  is  the  Canonical  Scripture  of  the 
Old  Testament;  its  basis  is  a  special  revela- 
tion ;  its  character,  monotheistic  ;  its  form,  theo- 
cratic ;  its  worship,  symbolico-typical ;  its  design, 
purely  moral  ;  its  standpoint,  that  of  external 
authority,  but,  at  the  same  time,  of  conscious 
preparation  for  a  higher  development. 

I.  The  edifice  of  the  New  Testament  theology 
reposes  entirely  upon  an  Old  Testament  basis.  The 
Gospel  is  to  be  understood,  neither  in  point  of  con- 


Mosaism.  29 

tents  or  form,  without  a  knowledge  of  prophetic  Scrip- 
ture ;  and  this  again  leads  back  to  Moses  and  the 
religion  founded  by  him.* 

2.  That  the  Israelitish  nation  occupies  an  entirely 
unique  place,  particularly  in  the  history  of  religion, 
cannot  be  ignored.  In  commerce  and  luxury  it  is 
surpassed  by  the  Phoenicians,  in  art  and  science  by 
the  Greeks,  in  bravery  by  the  Romans  and  other 
nations.  In  the  religious  domain,  on  the  other  hand, 
we  meet  in  Israel  with  ideas,  institutions,  expec- 
tations, which  we  find  nowhere  else  ;  historic  forms, 
whose  counterpart  we  elsewhere  seek  in  vain  ;  above 
all,  a  self-consciousness,  which  can  only  be  the  fruit 
of  boundless  arrogance,  or  of  an  inestimable  privilege.f 
The  objective  and  subjective  height  on  which  Israel 
stands  is  only  to  be  explained  by  Mosaism. 

3.  For  a  just  knowledge  and  appreciation  of  Mosa- 
ism, that  of  Moses  himself  is  necessary.  This  is 
derived  partly  from  profane  sources  —  Egyptian, 
Grecian,  Roman  ;  partly  from  the  sacred  archives  of 
the  Old  Testament,  and  above  all  of  the  Pentateuch. 
Not  all,  however,  is  of  purely  Mosaic  origin  which  is 
called  after  the  name  of  Moses  ;  just  as,  also,  not  all 
is  Christian  which  is  associated  with  the  name  of 
Christ.  It  is  the  no  less  indisputable  than  important 
vocation  of  a  thorough  criticism  to  distinguish  the 
originally  Mosaic  element  from  that  which  was  later 
added,  whether  by  way  of  development  or  through  a 
process  of  degeneration. 

*  Comp.  John  iv.  22  ;  2  Tim.  iii.  15. 
t  Deut.  iv.  7  ;  xxxiii.  29.      Ps.  Ixxxix.  15  ;  cxlvii.  19,  20. 


30  Theology  of  the  New   Testament. 

4.  Notwithstanding  all  that  Moses  has  in  common 
with  other  founders  of  religion  in  antiquity,  his  person- 
ality, his  character,  would  remain  absolutely  inexpli- 
cable, unless  he  had  been  the  interpreter  and  bearer 
of  a  special  Divine  revelation.  The  idea,  the  possi- 
bility, the  reality,  the  characteristics  of  this  special 
revelation,  are  brought  out  by  the  science  of  dogmatics. 
Biblical  theology  only  attests  the  fact  that  Moses 
arose  as  an  extraordinary  messenger  of  God,*  was 
recognised  as  such  by  his  contemporaries  and  by 
posterity,t  y^^,,  even  by  Jesus  and  the  Apostles,+  and 
proved  himself  such,  not  only  by  signs  and  prophecy, 
but  especially  by  the  inner  excellence  of  his  religious 
teaching,  which  no  one  has  yet  succeeded  in  explain- 
ing upon  purely  natural  principles.  The  Divine 
revelation  granted  to  Moses,  nevertheless,  has  its 
roots  in  an  earlier  one,  and  is  the  continuation  of  a 
golden  thread  of  Divine  promises,  whose  beginning  is 
lost  in  hoary  antiquity.§  Only  from  a  supernaturalistic 
Christian  standpoint  can  Mosaism  be  fully  under- 
stood. 

5.  Mosaism  shows  from  the  beginning  a  strictly 
monotheistic  character.  It  recognises  Jehovah  not 
only  as  the  highest,  but  also  as  the  only  God,||  beside 
whom  to  no  creature  in  heaven  or  on  earth  may 
religious  adoration  be  paid.  If  Israel  in  the  wilder- 
ness and  later  was  guilty  of  idolatry,<f[  this  took  place 
in  direct  antagonism  with  the  Mosaic  principle,  which 

*  Numb.  xii.  6-8.  t  Deut.  xxxiv.  10-12. 

X  Malt.  XV.  3-6 i  Rom.  iiL  3  §  Exod.  ii.  24,  25. 

\  Deut.  vi.  4.  \  Amos  v.  25-27. 


Mosaisni.  3ï 

pronounces  death  upon  this  trangression.  There  is 
just  as  Httle  ground  for  maintaining  that  this  Mosaism 
arose  out  of  an  earlier  Polytheism  in  the  way  of 
gradual  development,  as  for  explaining  it  out  of  the 
peculiarity  of  the  Semitic  race.  "  Ce  qui  domine  dans 
rhistoire  des  Juifs,  ce  nest  pas  la  race^  mais  la  religion^ 
deux  choses  distinctes,  et  qui  7ie  s  expliquent  pas  mutuelle- 
inent!'  (La  Boulaye.)  On  the  contrary,  everything 
forces  us  to  think  of  a  personal  revelation  of  God,  in 
whatever  form,  given  to  the  father  of  the  nation, 
forgotten  by  his  descendants  in  Egypt,  renewed  to 
Moses,  and  in  Mosaism  enriched  with  new  elements. 
In  consequence  of  this  revelation,  Israel  knows  the 
Lord — the  Almighty  Creator  of  heaven  and  earth — in 
His  unity,  majesty,  spiritual  nature,  and  His  spotless 
holiness,  united  with  compassion  and  faithfulness. 
This  truth  is  here  the  axis  around  which  all  turns — 
"le  dogme  des  dogmes."  Its  recognition  raises  Israel 
above  all  the  nations  of  the  earth,  and  is  the  unalter- 
able condition  of  national  and  individual  happiness. 
Nevertheless,  the  prospect  of  this  latter  does  not,  as  a 
rule,  extend  farther  than  on  this  side  the  grave.* 
However  firmly  the  hope  of  individuals  clings  even  in 
death  to  the  Ever-living  One,  life  and  immortality 
have  been  first  brought  to  light  by  the  Gospel,  f 

6.  The  covenant  which  God,  according  to  His  pro- 
mises, established  with  Israel  through  the  mediation 
of  Moses,  becomes  the  basis  of  the  Theocracy,  The 
word  is  from  Josephus  {contra  Apion.  ii.  i6)  ;  the 
thing  itself  is  to  be  regarded  neither  as  an  imitation 

♦  Exod.  XX.  12.  t  2  Tim.  i.  lo. 


32  Theology  of  the  New  Testament. 

of  other  forms  of  religion — e.g.,  Egyptian — nor  as  a 
merely  natural  fruit  of  a  limited  nationality  of  senti- 
ment, nor  as  the  involuntary  consequence  of  reaction 
against  heathenism.  It  was  the  work  of  the  free  and 
gracious  choice  of  Him  who,  though  He  is  Lord  of 
the  whole  creation,  made  Israel  more  especially  to  be 
the  people  of  His  possession.  The  covenant-act  of 
the  theocracy  thus  founded  was  the  law-giving  at 
Sinai ;  its  seat  the  sanctuary ;  its  end — not  the  arising 
of  the  kingdom,  by  which  it  was  only  modified — but 
the  destruction  of  the  Israelitish  state ;  its  highest 
benefit  finally  was  the  appearing  of  Him  who  put  an 
end  to  the  wall  of  separation  between  Israel  and  the 
nations.  Only  when  we  have  recognised  this  its 
theocratic  character,  is  the  history  of  Israel,  and  in 
connection  with  this,  the  ever  higher  revelation  of  the 
majesty  of  God,  credible,  and  in  a  certain  degree 
comprehensible. 

7.  As  Covenant-God  will  God  not  only  be  acknow- 
ledged by  Israel,  but  also  be  worshipped  in  a  way 
Avell  pleasing  to  Him.  The  ritual  appointed  by  Moses 
displays  a  symbolico-typical  character.*  The  outward 
forms  are  the  visible  expression  of  higher  religious 
ideas ;  the  ceremonies  then  present  are  at  the  same 
time  shadows  of  future  persons  and  things  {typi 
personales  et  reales).  Type  and  symbol  is  by  no 
means  the  same  thing.  The  symbol  stands  related 
to  the  idea,  as  its  sensuous  expression  ;  the  type  to 
the  antitype,  as  the  shadow  to  the  reality.  The 
symbol  shadows  forth  the  invisible ;  the  type  repre- 
*  Coloss.  ii.  17;  Epistle  to  Hebrews, /ojjm. 


Mosaism.  33 

sents  that  which  is  as  yet  concealed.  We  see  both 
united  in  the  most  important  religious  act — as  of 
every  religion,  so  also  of  Mosaism — the  sacrifice.  It 
is  the  symbol  of  voluntary  consecration  to  God,  and 
especially  is  the  sin-offering  a  type  of  the  perfect 
sacrifice  of  the  New  Covenant.  "  The  notion  of  the 
typical  is  inseparable  from  that  of  a  teleological 
development,  in  which  the  present  is  pregnant  with 
the  future  "  (Martensen).  Rules  for  the  further  expla- 
nation of  particulars  are  supplied  by  the  symbolics 
and  typology  of  the  Old  Testament. 

8.  If,  consequently,  the  form  of  Mosaism  is  a  lofty 
accommodation  to  the  rude  condition  of  the  nation, 
its  tendency  is  at  the  same  time  a  purely  moral  one. 
The  religious  and  moral  element  is  here  most  inti- 
mately blended.  The  spotless  holiness  of  the  King 
of  Israel  becomes  at  the  same  time  the  highest  ideal 
of  the  subject.*  The  lively  feeling  of  one's  own  un- 
holiness,  the  need  for  forgiveness  of  sin,  delight  in  the 
grateful  praise  of  God,  is  by  the  sacrificial  ritual  at 
once  called  forth  and  satisfied  ;  and  the  spirit  of  love, 
compassion,  humanity — notwithstanding  the  narrowest 
limitations  of  nationality — is  cherished  by  a  legisla- 
tion which,  even  in  the  minutest  particulars,  manifests 
the  design  to  unite  together  as  closely  as  possible 
religion  and  life.  Without  justice  has  it  been  main- 
tained that  the  Mosaic  economy  is  founded  merely 
upon  legality,  not  upon  morality,  in  the  proper  sense 
of  the  word,  inasmuch  as  it  regulates  only  external 
actions,  no  inner  principles.     Even  the  beginning  of 

*  Levit.  xix.  2. 

D 


34  Theology  of  the  New  Testament. 

the  decalogue  proves  the  contrary.*  With  all  the 
experience  of  the  terror  of  the  Lord,  the  requirement  of 
love  to  Him  stands  ever  in  the  foreground; f  and  when 
Jesus  sums  up  the  whole  law  in  this  one  precept,  the 
genuinely  Israelitish  conscience  testifies  that  He  has 
interpreted  it  with  perfect  justice.  :|:  That  which, 
regarded  alone,  would  seem  to  stand  in  more  or  less 
of  opposition  to  this  strictly  moral  character  of 
Mosaism,^  must  be  explained  with  the  eye  upon  the 
whole,  in  the  light  of  that  age,  and  in  connection  with 
the  special  government  of  God. 

9.  To  the  law  it  was  nevertheless  impossible  to 
work  the  fulfilment  of  its  just  demands  in  sinful  man. 
Its  stand-point  was  that  of  outward  authority,  like 
that  of  the  pedagogue  over  unruly  lads.||  In  Mosaism, 
man  stands  to  God,  not  in  the  relation  of  a  child  to  a 
father,  but  of  a  subject  to  his  king,  or  of  a  transgressor 
to  his  judge.  By  far  the  greater  number  of  com- 
mandments manifest,  therefore,  a  prohibitory  cha- 
racter ;  ^  and  as  the  promise  of  life  is  attached  to 
obedience,  so  also  is  the  threatening  of  death  made  to 
transgression.**  It  is  true,  the  love  of  God  is  here  in 
principle  manifested  and  recognised  ;  f  f  but  for  the 
awakened  conscience  this  is  less  prominent  than  His 
holiness  and  righteousness,  which  must  ever  im.pose 
new   chastisements.      Thus,   then,    is   love    to    Him 


*  Exod.  XX.  2.  t  Deut.  vi.  5, 

X  Mark  xii.  28-34.  §  ^-^^  Exod.  iii.  21,  22  ;  I  Sam.  xv.  3. 

II  Gal.  iv.  I,  2.  H  Coloss.  ii.  21. 

•*  Gal.  iii.  10. 

ft  Exod.  xxxiv.  6,7  ;  Psalm  ciii.  13  ;  I  Kings  xix,  II-13. 


Mosaisni.  3  5 

certainly  demanded,  but  by  no  means  wrought,  by  the 
law.*  Mosaism,  indeed,  knows  the  promise  of  a  rege- 
neration of  the  heart  ;t  but  the  letter,  as  such,  kills.  J 
In  this  respect,  the  spirit  and  power  of  Mosaism  is 
admirably  symbolized  in  the  bearing  of  the  nation  at 
Sinai.§ 

10.  Thus  regarded,  Mosaism  will  be  less  a  prepa- 
ration for  Christianity  than  an  opposition  thereto  ; 
since  therein — that  which  here  can  be  by  no  means 
overlooked — no  place  was  left  for  higher  development. 
But  the  same  Divine  revelation,  which  had  founded 
Mosaism,  had  at  the  same  time  made  provision  for 
its  development  by  means  of  prophetism.((  Mosaism 
displays  a  particular  colouring,  but  universalistic  are 
the  reminiscences  of  ancient  promises,  which  it  has 
preserved  intact,^  and  the  aspirations  which  its  inter- 
preters express  from  the  highest  stand-point  of  their 
religious  development.**  Thus  it  manifests  in  itself  a 
harmonious  unity;  not,  however,  that  of  the  completed 
building,  but  of  the  firm  foundation  upon  which  the 
edifice  is  to  be  further  raised. 

Compare,  on  the  Theology  of  the  Old  Testament  in 
general,  the  works  cited  in  Section  II.  On  the  history 
of  Israel  and  of  the  Old  Testament,  those  of  Hess, 
Kalkar,  Kurtz  [English  Translation],  Ewald  [English 
Translation],  Stanley.  Also  the  Prelections  of  Da 
Costa,  over  zvaarh  en  waardij  der  Schriften  v.  h.  O.  V. 
Amst.     1844.     Articles    on    Moses    and    Egypt,    in 

*  Rom.  viii.,  15.  f  Deut.  xxx.  6.  %  2  Cor.  iii.  6. 

§  Exod.  XX.  18-21.  II  Deut.  xviii.  15-18. 

^  Gen.  iii.  15  j  xlix.  10.     **  Numbers  xi.  29  ;  i  Kings  viii.  41-43. 


36  Theology  of  the  Neiu  Testament 

Herzog.  Auberlen  :  Göttliche  Offenbarimg  (Divine 
Revelation.)  Trip :  Ueb.  die  Theophanien  d.  A.  7".,  in  the 
works  of  the  Society  of  the  Hague,  1856.  Dillmann  : 
Ueb.  den  Ursprung  der  A.  T. -lichen  Religion.  Giessen, 
1865.  Bahr:  Symbol  des  Mos.  Cnlt.,  Heidelb.,  1837. 
Kurtz  :  Mosaic  Sacrifices.  Piccardt :  De  legislat.  Mos. 
indole  morali,  Traj.,  1839.  Tholuck :  Das  Alt.  Test, 
ini  N.  Test,  (two  appendices  to  the  Commentary  on  the 
Epistle  to  the  Hebrews).  Umbreit :  Das  Evang.  im 
A.  T.y  in  Studiën  and  Kritiken,  1849.  I. 

POINTS   FOR   INQUIRY. 

Diversity  and  connection  of  the  Old  and  the  New  Testa- 
ment.— Summary  and  criticism  of  the  different  views  of 
Mosaism. — Is  it  possible  to  explain  the  origin  of  Mono- 
theism in  Israel  in  a  purely  natural  way  ?— The  hypothesis 
of  stone-worship. — Harmony  and  diversity  of  the  theocracy 
and  the  later  hierarchy. — To  what  extent  is  Mosaism  entirely 
original?  (Spencer  and  Witsius.)— The  different  forms  of 
special  revelation. — The  symbolical  character,  also,  of  other 
ancient  religions. — How  is  the  former  over-estimate  and  the 
later  neglect  of  typology  to  be  explained  ? — Detailed  indi- 
cation of  the  symbolico-typical  element  in  different  kinds  of 
sacrifices. — To  what  extent  can  the  Mosaic  legislation,  as 
compared  with  others,  serve  as  a  proof  of  the  Divine  origin 
of  Mosaism  ? — Mosaism  and  the  Messianic  expectations. 


SECTION    V. 

Prophetism,  which  is  in  its  nature  not  less 
unique  than  the  original  Mosaism,  and  is  just  as 
little  to  be  explained  in  a  rationalistic  or  magical 
way,  was  at  once  the  continuation  and  fulfilment 
of  earlier  revelation,  and  as  such  an  inestimable 
blessing,  not  only  for  Israel,  but  also  for  the 
Gentile  world.  It  prepared  the  way  for  the 
Gospel  of  the  New  Covenant,  exercised  con- 
siderable influence  upon  its  contents  and  form, 
and  raised  its  high  value  above  all  reasonable 
doubts. 

I.  As  Moses  had,  as  prophet,  stood  far  above  his 
contemporaries,* so  also  therearose  after  him,  here  and 
there,  extraordinary  men  of  God.  Even  in  the  time 
of  the  Judges  we  see  single  prophets  arise,!  although  the 
period  of  unbroken  prophecy  begins  only  with  Samuel. 
He  appears  to  have  been  the  founder  of  the  so-called 

*  Numbers  xii.  6-S.  f  Judges  iv.  4  ;  vi.  8. 


38  Theology  of  the  New  Testament. 

schools  of  the  prophets,  which  soon  after  came  to  a 
higher  development  under  Elijah  and  Elisha.     Their 
own  relation  towards  Saul  and  David  represents  at 
the  same  time  that  of  their  successors  towards  later 
kings.     As  representatives  of  the  theocracy,  called  by 
Jehovah  himself,  they  arise  out  of  different  tribes  and 
districts.     They  are  by  no  means  above  the  law,  but 
maintain  its  authority,  enforce  its  spiritual  observance, 
and  interpret  God's  deeds  and  purposes,  into  which 
they   have   a  deeper   insight   than    others.     On    this 
account,  in  more  than  one  respect  different  from  the 
priests,  they  bear  the  names  of  Messenger  or  Ambas- 
sador of  God,  (nns^ro)  Speaker,  (KOJ)  Seer,  (HiJ^), 
and     others    of    similar    import.      They  -teach    the 
nation   to   understand   the  signs  of   the    times,    and 
even  not  seldom  utter  prophecies  in  the  strict  sense  of 
the  term,  i.e.y  definite   proclamations  of  such  events 
of  the  future  as  could  not  possibly  be  calculated  in  a 
natural  way.     Just  as  little  as  the  predicting  of  the 
future  is  to  be  regarded  as  the  highest  vocation  of  the 
prophet,   just    so    little   will   an    impartial    criticism 
exclude,  a  priori,  From  their  activity  the  prophesying 
of  those  hidden  things  which  stood  in  organic  con- 
nection with  the  development  of  the  kingdom,  of  God. 
The  assertion  that  the  truths   made   known   to  the 
prophets  in   no    case  extended    beyond    the    natural 
limits  of  human  knowledge,  is  in  irreconcilable  con- 
flict as  well  with  the  expressions  of  their  own  self- 
consciousness  as  with  the  facts  themselves. 

2.  That  the   Israelitish   Prophetism  is  an  entirely 
unique  phenomenon  is  seen  if  we  regard  it,  on  the 


PropJielism.  39 

one  hand,  in  itself,  on  the  other  hand,  in  com- 
parison with  heathen  soothsaying  {ma7ttik).  Only 
on  theistic  soil  can  a  plant  like  this  flourish  ;  only 
as  a  link  in  a  chain  of  special  Divine  purposes  of 
salvation  can  Prophetism  be  explained.  Here,  also, 
there  is  no  choice  between  a  supernatural  concep- 
tion and  an  unnatural  representation  thereof  He 
who  explains  Prophetism  rationalistically  forgets 
that  the  expression  of  the  human  feeling,  and  of 
the  prophetic  consciousness  of  the  Seer,  is  often 
diametrically  opposed  ;*  and  makes  the  whole  theo- 
cracy, finally,  a  work  of  reflection  and  calculation, 
exceptionally  favoured  by  the  course  of  events.  The 
Israelitish  prophet  sees  more  than  others,  because 
more  has  been  communicated  to  him  by  God  than 
to  others.  No  doubt,  the  capacity  for  receiving 
this  communication  was  present  in  the  prophets  in 
no  ordinary  degree  ;  but  the  source  of  their  personal 
certainty,  as  regards  the  present  and  the  future,  lay 
in  a  special  revelation  given  to  them,  in  preference 
to  others,  and  in  difl'erent  ways.  With  the  untenable 
theory  of  a  merely  magical  or  mechanical  inspiration, 
the  fact  of  this  inspiration  itself  does  not  fall.  Pro- 
phecy was  the  ripened  fruit,  not  of  a  divination  only, 
but  of  a  revelation  whose  contents  and  form  attached 
themselves  to  the  individuality  of  the  prophets  and 
the  condition  of  the  moment,  without,  however,  being 
explicable  from  these  alone.  "  History  supplies  the 
occasion  for  prophecy,  but  not  its  measure." — (De- 
litzsch.)     Genuine  prophecy  arises   through   the   co- 

*  I  Sam.  XV.  II;  xvi.  6,  7 ;  2  Sam.  vii.  3-7. 


40  Theology  of  the  New  Testajiient. 

operation  of  the  Divine  with  the  human  factor,  and 
builds  upon  the  result  of  the  past  and  present,  in 
order  thence  to  direct  its  glance  to  the  mysteries 
of  the  future. 

3.  Prophetism  stands  in  very  close  relation  to 
Mosaism.  It  secures  the  observance  of  the  pre- 
cepts of  the  latter,  which  would  else  be  constantly 
forgotten  ;*  but  developes  at  the  same  time  its  dog- 
matic contents,  and  adds  to  it  essentially  new 
elements.  While  Mosaism  had  proclaimed  God's 
unity,  Israel's  prophets,  at  the  same  time,  extolled  His 
majesty  in  an  unapproachable  manner,  and  wielded 
the  lash  of  satire  against  the  folly  of  idolatry.f  The 
idea  of  the  Angel  of  the  Covenant,  and  that  of  the 
Spirit  of  the  Lord,  manifests  itself  much  more  clearly 
in  the  word  of  the  Prophets  than  in  Moses.  J  The 
doctrine  of  Angels  as  well  as  of  Demons,  of  which 
Mosaism  possesses  only  slight  traces,  is,  especially 
by  the  later  prophets,  developed  powerfully  and  on 
many  sides.  Also,  the  expectation  of  resurrection  and 
judgment  after  death,  in  regard  to  which  Moses  had 
been  silent,  is  by  some  of  them  expressly  mentioned.  § 
While  even  Mosaism  in  principle  was  purely  moral, 
the  prophetic  word,  above  all,  directs  the  attention 
to  the  spiritual  nature  of  God's  commandments,  ||  and 
urges  in  opposition  to  a  mechanical  formalism  and 
ceremonialism,  the  necessity  for  a  spiritual  consecra- 

*  Mai.  iv.  4,  5.  t  Isaiah  xl.  and  xliv. 

X  Isaiah  Ixiii.  9,  10. 

§  Isaiah  XXV.  6-9    xxvi.  19;  Ezek.  xxxvii.  1-14;  Dan.  xii.  2,  3. 

II  I  Sam.  XV.  22  ;  Isaiah  i.  Ii-i8;  Micah  vi.  6-8. 


Prophetism.  4 1 

tion  of  self  to  God  as  the  essence  of  the  sacrificial 
ritual.*  Finally,  if  Mosaism  was  adapted  only  for 
a  particular  nation  ;  the  prophets  placed  themselves 
upon  the  wall  of  separation,  which  they  are  not  yet 
able  to  take  away,  and  proclaim  a  kingdom  of 
God  which,  proceeding  from  Jerusalem,  embraces  all 
nations,t — a  golden  age  of  the  future,  fairer  than 
the  heathen  ever  imagined  it.:{: 

4.  Messianic  prophecy  also,  as  well  in  the  nar- 
rower as  in  the  wider  sense  —  in  regard  to  the 
person  and  kingdom  of  the  Messiah  —  may  in  a 
certain  sense  be  regarded  as  an  outgrowth  from 
Mosaism.  It  is  the  continuation  of  a  golden  string 
of  promises,  with  which  the  Pentateuch  had  already 
made  the  prophets  and  their  contemporaries  ac- 
quainted (See  §  IV.  10).  The  house  of  David,  him- 
self a  prophet  rejoicing  in  the  loftiest  prospect  of 
the  future,^  becomes  the  point  around  which  gather 
the  fairest  expectations,  shadowed  forth  in  ever 
clearer  outline.  In  the  earlier  prophets,||  Joel, 
Amos,  Hosea,  these  are  expressed  in  more  general 
forms  ;  but  already,  in  Micah,  and  especially  in 
Isaiah,  the  ardently-desired  offspring  of  David  is 
depicted  in  ever  livelier  colours.^  To  the  descrip- 
tion of  his  kingly  glory,  attaches  that  of  his  pro- 
phetic and  high-priestly  activity,  especially  in  the 
last  chapters  of  Isaiah.**     If  here,  also,  the  posterity 

*   I  Sam.  XV.  22  ;  Isaiah  i,  11-18  ;  Micah  vi.  6-8. 
t  Isaiah  ii.  4.  j  Isaiah  xi.  6-9. 

§  2  Sam.  xxiii.  j-7;  Matt.  xxii.  43;  Acts  ii.  30. 
II  Joel  ii.  28-32  ;  Amos  ix.  11,  12  ;  Hosea  iii.  5. 
H   Micah  iv.  5.  ;  Isaiah  vii.  14;  ix.  1-6  j  xi.  I-IO. 
**  Isaiah  xlii.  and  xlix.  ;  1.  4-1 1  ;  Iii.  13 — liii.  12, 


42  Theology  of  the  New  Testa77ient. 

of  David  is  not  forgotten  (Iv.  3),  yet  it  is  especially 
the  servant  of  the  Lord,  who  brings  salvation  not 
only  to  Israel,  but  also  to  the  Gentiles,  who  appears 
as  suffering,  the  innocent  for  the  guilty,  and  as  the 
true  spiritual  Israel  becomes  at  once  the  source  of 
temporal  and  of  spiritual  blessing  for  all  the  nations 
of  the  world.*  That,  consequently,  which  has  been 
already  indicated  before  the  captivity  is,  during  this 
period,  repeated,  enriched  with  new  traits.  As  it  were 
out  of  the  ruins  of  the  destroyed  Jerusalem,  Jeremiah 
sees  the  throne  of  David  arising  in  glorious  bright- 
ness,f  and  sets  forth  at  the  same  time  all  the  spiritual 
glory  which  the  new  dispensation  has  above  the 
old.:|:  Ezekiel  represents  the  Son  of  David  under 
the  beautiful  image  of  a  Cedar  and  of  a  Shepherd,§ 
and  sees  a  stream  of  living  water  flowing  out  of 
the  new  temple.  ||  Daniel  stands  as  the  world's 
prophet  upon  a  height,  whence  in  the  stillness  of 
the  night  he  beholds  how  the  image  of  the  earthly 
monarchy  is  broken  before  his  eyes,  and  sees  the 
kingdom  of  heaven,  symbolised  under  the  form  of  a 
Son  of  man,  coming  upon  the  clouds  of  heaven.  ^ 
And  also  after  the  captivity,  the  same  expectation 
of  spiritual  blessings  manifests  itself  in  variously 
modified  forms,  but  in  substance  essentially  the 
same.      Haggai**    looks  for     a  revelation    of    God 


*  Comp.  Oehler,  der  KiieclU  Jehovah^ s  im  Deiitero  [?)  Jesaiah.     Stutt* 
gard,   1865 

f  J  er.  xxiii.  5,  6.  %  Jer.  xxxi.  31-34. 

\  Ezek.  xvii.  22-24;  xxxiv.  23.  ||  Ezek.  xlvii.  1-12. 

^  Dan.  c  vii.  **  Hagg.  ii.  6-9. 


Prophetism.  4^ 

even  among  the  Gentiles,  in  consequence  of  which  the 
latter  glory  of  God's  house  far  surpasses  the  former 
glory.  Zechariah*  sees  the  priestly  and  the  kingly 
office  united  in  the  offspring  of  David,  who  comes 
in  meekness  to  the  wretched.  Malachi,t  who  sees 
in  Him  the  Angel  of  the  Covenant,  proclaims  at 
the  same  time  the  second  Elias  as  his  forerunner. 
Each  prophet  towers  above  his  predecessor :  all 
together  point  to  the  One  who  is  the  end  (final 
aim)   of  Law  and  Prophecy. 

5.  No  wonder  that  such  a  Prophetism  was  ines- 
timably beneficial  for  Israel.  It  was  the  continual 
channel  of  revelation,  the  bulwark  of  religion  and, 
so  to  speak,  the  unswerving  conscience  of  the  Theo- 
cratic state.  By  means  of  Prophetism,  Israel  saw 
at  once  its  past  conserved,  its  present  enlightened, 
its  future  assured.  Thence  it  happens  that  the  pos- 
session of  prophets  was  regarded  as  a  peculiar  privi- 
lege,:}: their  cessation  bewailed  as  a  national  misfortune.^ 
Even  for  the  Gentile  nations,  Prophetism  was  ex- 
ceptionally beneficial.  The  activity  of  many  pro- 
phets (Elisha,  Jonah,  Daniel)  extended  beyond  the 
limits  of  the  land  of  promise,  with  the  definite 
effect  of  preparing  for  the  founding  of  the  kingdom 
of  God  on  a  wider  scale.  Above  all,  the  Greek 
translation  of  the  word  of  prophecy  was  exceedingly 
serviceable  to  this  end. 

6.  Prophetism.  thus,  both  in  Israel  and  in  the 
Gentile  world,  prepared   the  way  for  the   Gospel  of 

*  Zech.  vi.  12,  13  ;  ix.  9.  f  Mal.  iii.  i ;  iv.  5. 

\  Nehem.  ix.  30 ;  Amos  ii.  11.  §  Psalm  Ixxiv.  9. 


44  Theology  of  the  New  Testament. 

the  New  Testament.  Without  doubt,  it  tended  to 
preserve  that  Monotheism,  without  which  a  special 
revelation  of  spiritual  blessings  was  not  conceivable. 
It  called  forth  and  intensified  the  consciousness  of 
sin,  that  the  nation  might  so  much  the  more 
ardently  sigh  for  deliverance.  It  preserved  alive 
hope,  even  when  hope  seemed  to  be  in  vain,  and, 
as  opposed  to  the  terrors  of  the  law,  proclaimed 
the  consolation  of  the  promise.  Even  the  whole 
personality — the  work  and  the  fate  of  the  leading 
prophets — served  as  a  foreshadowing  of  Him  who 
was  lo  be  the  crown  and  centre  of  all  the  revela- 
tions of  God.* 

7.  For  the  writer  on  New  Testament  Theology, 
also,  the  study  of  the  prophetic  word  of  the  Old 
Testament  is  of  an  importance  which  cannot  be 
overlooked.  Upon  the  contents  and  form  of  the 
first  proclamation  of  the  Gospel  it  exercised  a 
many-sided  influence.  The  Gospel  appears  as  the 
fulfilment  of  prophetic  expectations ;  and  appeals, 
in  proof  of  its  Divinity,  to  prophetic  utterances. f 
In  the  mirror  of  this  Scripture,  the  Lord  beheld 
his  own  image,  and  in  it  have  thousands  recognised 
Him  as  the  Christ.  As  well  the  description  of  His 
person,  as  the  representation  of  His  work  in  the 
New  Testament,  finds  its  key  in  the  language  and 
ritual  of  the  Old.  Yea,  however  great  the  difference 
between  the  form  of  the  prophetic  and  the  apostolic 
utterances,  the  influence  of  the  former  upon  the  latter 

*  Isaiah  Ixi.  i  ;  Comp.  Luke  iv.  18,  19;  Matt.  xii.  40;  xxiii.  37. 
t  Luke  xxiv.  27  ;  Acts  xvii.  3  ;  and  many  other  places. 


Propketism.  45 

is  in  this  respect  also  indisputable.  The  eschatology 
of  the  New  Testament,  for  instance,  is  in  great  mea- 
sure clothed  in  the  language  of  the  Old  Testament 
prophets,  and  Old  Testament  voices  find  their  more 
powerful  echo  therein.  Leave  prophetic  Scripture 
unregarded,  and  apostolic  Scripture  will  be,  for  you, 
partly  unintelligible,  partly  incredible.  Regard  the 
latter  in  the  light  of  the  former,  and  its  truth  and 
divinity  appear  for  you  ever  clearer.  That  it  is,  how- 
ever, necessary  to  distinguish  contents  and  form  of 
prophecy  in  its  explanation,  and  carefully  to  guard, 
on  the  one  hand,  against  realistic  misconception  of 
Eastern  imagery,  on  the  other  hand  against  a  spiri- 
tualistic subtilising  gf  the  reality  here  proclaimed, 
scarcely  needs  to  be  mentioned.  Definite  rules 
for  the  interpretation  of  the  word  of  prophecy  are 
furnished  by  the  hermeneutics  of  the  Old  Testa- 
ment. 

On  Prophetism  in  general,  compare — besides  the 
monographs  of  A.  Knobel  (1838),  F.  B.  Koster  (1838), 
and  H.  Ewald  (1840),  and  the  Articles  in  Herzog — 
F.  Delitzsch,  Bibl.  Proph.  T/ieoL,  &c.,  1835  ;  Tholuck, 
Die  PropJieten  tuid  Hire  Weissagiing,  &c.  Gotha,  1 860  ; 
Hoffmann,  Weissagiuig  iLiid Erfiillung.  Nordl.,  1841  ; 
Hengstenberg,  Christology  of  the  Old  Test.  (English 
translation) ;  J.  J.  van  Oosterzee,  Christologie,  i.  pp.  39- 
74,  ii.  pp.  543-554;  Düsterdieck,  De  Rei  PropheticcB 
in  V.  T.y  qiiam  UniverscB  tain  Messiance  Natura  Ethica, 
Gött.,  1852  ;  Keil,  Introduction  to  the  Old  Test.  (Eng- 
lish translation)  ;  the  Roman  Catholic  Professor 
Haneberg,  Einleitung  ii^  die  Heilige  Schrift.  Regens- 


4Ö  Theology  of  the  New  Testament 

burg,  1852.  Pp.  243-309  ;  Smith,  Prophecy  a  Pre- 
paration f  or  Christy  Bampton  Lecture  for  1869. 

POINTS   FOR   INQUIRY. 

How  is  the  gift  of  prophecy  described  by  the  prophets 
themselves? — Is  there  ground  for  reposing  confidence  in 
these  expressions  of  their  self-consciousness  ? — History  and 
characteristics  of  pseudo-prophetism. — The  schools  of  the 
prophets. — The  relation  of  the  prophetic  office  to  that  of 
the  priests  and  kings. — Organic  connection  and  develop- 
ment of  Messianic  prophecy. — Ground  and  significance  of 
the  disappearing  of  the  prophetic  gift  in  Israel. — Peculiarity 
of  the  prophets  of  the  Old  Covenant  as  compared  with  those 
of  the  New. 


SECTION    VI. 

The  original  Hebraism,  sustained  and  purified 
by  the  word  of  Moses  and  the  prophets,  does 
not  by  any  means  attain,  in  later  Judaism, 
to  a  condition  of  normal  development,  but  rather 
one  of  retrogression  and  deep  degeneracy.  In 
this  light  it  presents  itself  to  us  on  a  glance  at 
the  religious  condition,  the  ideas  and  require- 
ments of  the  contemporaries  of  the  Lord. 
Acquaintance  with  these  is  necessary,  in  order 
rightly  to  understand,  and  justly  to  appreciate, 
the  utterances  of  Jesus  and  the  Apostles,  whether 
as  to  their  contents  or  form. 

I.  Although  it  is  certain  that  the  word  of  the  Lord 
and  the  Apostles  attaches  itself  to  that  of  Moses  and 
the  prophets,  it  is  yet  clear  that  this  takes  place,  not 
without  respect  to  given  circumstances  and  definite 
requirements.  A  want  of  acquaintance  with  this  fact 
renders  the  doctrine  of  the  New  Testament  unintel^ 


48  Theology  of  the  Nezv  Testament. 

ligible.  A  knowledge  of  Judaism,  not  less  than  of 
Hebraism,  is  for  this  reason  not  only  important,  but 
necessary. 

2.   By  Judaism  is  understood  the  peculiar  mode  of 
thought  of  the  Israelites  (now  called  Jews)  after  the 
Babylonian    captivity,    in    the    moral    and    religious 
domain,   and    in    all  which    is    necessarily    connected 
therewith.     Not  unhappily  has  it  been  characterised 
as  "  the  unsuccessful   attempt   at   the    restoration   of 
Hebraism,    and    the    mingling   of    positive    elements 
thereof    with    foreign    doctrines    of    a    mythologico- 
metaphysical  character,  in  which  is  felt  the  influence 
of  intellectual  reflection  without  living  inspiration — a 
chaos  which  awaits  a  new  creation."     (De  Wette.)     It 
is  known  to  us  partly  from  Biblical  sources — the  latest 
portions  of  the    Old  Testament,   the  Gospels,  Acts, 
and  several  Epistles  of  the  New  Testament,  to  some 
extent   also   from   the   Septuagint ;   partly  from  non- 
Biblical  sources — the  Apocryphas  and  Pseudepigrapha 
of    the    Old    Testament,    the    oldest    Targums,    the 
Talmud,  the  Jewish  elements  in  the  Sibylline  books, 
the  writings  of  Flavins  Josephus,  of  Philo,  and  others. 
3.  The  moral  and  religious  condition  of  the  Jews 
after  the  Babylonian  captivity  manifests,  in  more  than 
one  respect,  a  relatively  good  character.     Idolatry  has 
disappeared,  the  temple  is  restored,  a  number  of  syna- 
gogues and  houses  of  prayer  have  arisen  (Acts  xv.  21), 
and  the  knowledge  of  the  Holy  Scriptures,  there  read 
in  appointed  order,  has  perceptibly  increased.     Col- 
lected into   one  volume,  and  prepared  for  wider  cir- 
culation   by   means   of   the  Alexandrine    translation 


Judaism.  49 

(LXX.),  the  Old  Testament  is  distinguished  by  a 
sharp  line  of  separation  from  the  apocryphal  literature 
which  arose  at  the  same  period,  and  carefully  inter- 
preted and  preserved  by  the  chiefs  of  Rabbinical 
learning.  The  wall  of  separation  between  Israel  and 
the  Gentile  world  is  perceptibly  lower,  and  a  consider- 
able number  of  proselytes,  both  of  the  gate  and  of 
righteousness,  attaches  itself  to  the  once  greatly 
despised  Jews.  The  forms  are  in  many  respects 
excellent,  and  the  Maccabaean  heroic  age  shows  that 
the  ancient  spirit  is  not  yet  entirely  extinguished. 
The  Messianic  expectation,  finally,  is  now  more  than 
ever  known,  wide-spread,  and  prized. 

4.  But,  notwithstanding  all  this,  this  perit)d  bears 
traces  of  growing  old.  The  religious  life,  impeded 
in  its  normal  operation,  on  the  one  hand,  by  legalism, 
on  the  other  by  pride  of  works,  manifests  more  of  an 
intellectual  and  anxious  than  of  a  believing  and  joy- 
ous character ;  a  narrow-minded  exactness  about 
trifles  takes  the  place  of  former  inspiration.  False 
prophets  do  not  arise  at  this  period,  but  at  the  same 
time  the  voice  of  true  ones  is  silent ;  the  past  is 
lauded,  but  the  present  does  nqt  attain  to  the  former 
height.  Side  by  side  with  the  law,  tradition  comes 
into  play  (Matt.  xv.  1-14) ;  along  with  Mosaic  ideas 
the  influence  of  the  Alexandrian,  Persian,  and  other 
religious  conceptions  begins  to  be  manifest ;  and 
whilst  knowledge  puffs-  up,  love  is  forgotten.  The 
schools  of  Hillel  and  Shammai  divide  the  minds  of 
men,  and  the  sects  which  arise  during  this  period  con- 
tributeHheir  measure  to  the  degeneracy  of  Judaism. 

E 


5 o  Theology  of  the  New  Testament. 

5.  The  Pharisees^  who  arose  as  a  sect  about  three 
centuries  before  Christ,  and  had  gained  many  adhe- 
rents among  the  people,  especially  among  the  women 
(Mark  xii.  40),^  and  had  united  the  greater  part  of  the 
Scribes  under  their  banner,  represented  the  conser- 
vative principle.  However  many  parties  there  were 
among  them,  their  people  felt  themselves  one.  They 
held  that  not  only  as  Israelites  were  they  separated 
('-^"D?)  from  the  Gentiles,  but  also,  as  the  pious,  from  the 
sinners  among  the  Israelites.  Their  doctrine  is  dis- 
tinguished by  a  highly-developed  pneumatology, 
Christology,  eschatology ;  their  morals  by  formalism, 
rigorism,  casuistry  ;  their  practice  in  the  religious 
domain  by  zealotism  (Matt,  xxiii.  15),  in  the  political 
by  revolutionary  movements  which  rendered  them 
the  dreaded  antagonists  of  the  Roman  government. 

The  Sadducees,  who  opposed  themselves  to  the 
others  as  righteous  (pÜJJ),  unless  it  be  preferred  to 
derive  their  name  from  a  certain  Zadok,  are  related 
to  the  Pharisees  in  some  measure  as  the  Epicureans 
to  the  Stoics.  Less  numerous,  but  more  influential 
than  their  opponents,  they  often  make  common  cause 
with  the  court  party  (Mark  iii.  6),  and  entertain  in 
politics  highly  conservative  principles,  in  religion  ex- 
ceedingly lax  ones.  By  means  of  an  entire  ignoring 
of  all  higher  destiny,  they  brought  the  doctrine  of 
moral  freedom  so  emphatically  into  the  foreground, 
and  that  of  future  punishment,  on  the  other,  they 
placed  so  entirely  in  the  background,  that  their  whole 
mode  of  thought  and  life  must  stand  in  direct  anta- 
gonism   to    that    of    their     rivals.      The    charge     of 


Judaism.  5 1 

great  immorality,  however,  has  been  no  more  proved 
than  the  assertion  that  of  the  Old  Testament  they 
accepted  only  the  T/ioj^a  (Pentateuch).  Indisputable, 
on  the  other  hand,  is  their  rejection  of  angelology, 
and  perfectly  explicable  is  their  increasing  hostility 
to  the  gospel  of  the  resurrection.*  The  Essenes^ 
finally,  who  were  known  to  us,  not  from  the  New 
Testament,  but  only  from  Philo's  writing — quod 
oinnis  probus  liber — and  Josephus  (compare  also 
Pliny,  H.  N.  v.  17),  and  are  not  to  be  confounded 
with  the  Therapeutae,  may  be  regarded  as  represent- 
atives of  the  practico-ascetic  principle.  They  are,  as 
it  were,  the  hermits  of  Israel,  and  are  distinguished 
from  others  by  their  contempt  of  earthly  treasures, 
their  prohibition  of  the  oath^  their  laudation  of  celi- 
bacy, disapproval  of  bloody  sacrifices,  and  their  entire 
community  of  property.  The  difference  between  their 
mode  of  thought  and  that  of  John  the  Baptist,  and 
above  all  of  Jesus,  is  in  itself  great  enough  to  render 
untenable  the  conjecture  of  an  original  affinity  of  the 
Gospel  of  the  Kingdom  with  Essenism. 

6.  In  the  midst  of  the  varying  strife  of  these  sects, 
we  see  the  people  becoming  despised  and  degraded.f 
The  religious  class  of  the  people  consisted  in  great 
part  of  those  who  were  poor  {jxruiy^oi,  Wiyyt^)  as  well  in 
earthly  things  as  in  much  that  passed  for  wisdom  and 
piety.:}:  To  these  lowly  and  simple  ones  belonged  not 
only  the  Lord's  relatives,  but  also  the  greater  part  of 
His  friends   and   followers  ;    while  even  among   the 

*  Acts  iv.  2  ;  xxiii.  8.  f  Matt.  ix.  36 ;  comp.  Jolin  vii.  49. 

X  Matt.  V.  3  ;  xi.  25. 


52  Theologe'  of  the  New  Testanunt. 

despised  Samaritans*  persons  of  such  a  spirit  were 
not  altogether  wanting.  The  hostiUty  between  the 
Samaritans  and  the  Jews  could  only  tend  to  increase 
the  moral  wretchedness. 

7.  The  religious  ideas  of  Judaism,  developed  in 
the  midst  of  such  circumstances,  manifest  a  peculiar 
union  of  light  and  shade.  The  idea  of  God  in  many, 
although  monotheistic,  began  in  practice  to  bear  more 
of  a  deistical  (conceiving  of  God  as  apart  from  the 
world)  than  a  theistical  character ;  the  service  of 
God  was  less  a  common  worship  than  service  in 
the  slavish  sense  of  the  word.  No  doubt  the  science 
of  dogmatics,  under  the  influence  of  foreign  ideas, 
was  in  some  points  enriched.  Angelology  attained 
to  further  development,!  and  not  less  demonology, 
in  connection  with  which,  also,  exorcism  was  prac- 
tised (Matt.  xii.  27).  So,  also,  was  eschatology, 
especially  by  the  Pharisees,  developed  In  plastic 
forms,  however  much  in  principle  it  was  based  upon 
single  prophetic  utterances  (Dan.  xii.  1-3).  Finally, 
as  regards  morals,  the  great  principles  of  Mosaism 
were  explained  and  applied  to  existing  circumstances 
by  means  of  a  great  number  of  commands  and  pro- 
hibitions, but  at  the  same  time  weakened  In  their 
effect,  if  not  altogether  contradicted.:!:  Thus  was  the 
Jewish  religion  Impoverished  In  the  same  proportion 
in  which  the  doctrine  of  faith  and  morals  was 
gradually  diffused. 

*  John  iv.  39-42. 
t  See,  for  ex.,   LXX.   on  Deut.    xxxiii.   2-   comp.   Acts  vii.   53  j 
GaL  iii.  19  ;  Heb.  ii.  2. 

X  Matt,  xxiii.  16-22. 


Judaism,  53 

8.  More  fully  have  we  here  to  speak  of  the  Mes- 
sianic expectation  during  this  period.  The  doubt 
whether  such  an  expectation  existed  at  all  (B.  Bauer) 
belongs  to  the  curiosities  of  theological  literature. 
Less  easy  than  to  prove  its  existence  is  it  rightly  to 
define  its  nature.  Josephus  knows  it,  but,  for  reasons 
easily  to  be  explained,  is  silent  in  regard  to  it.  Philo 
makes  but  a  single  allusion  to  it  {De  Prcem.  p.  924, 
De  Execrat.  c.  ix.),  and  also  the  Apocryphas  of  the 
Old  Testament  contain  only  a  few  sporadic  refer- 
ences.* More  is  to  be  learned  from  the  so-called  Book 
of  Enoch,  written  probably  a  century  before  Christ ; 
also  the  Fourth  Book  of  Ezra,  although  of  later  origin, 
affords  us  an  important  source.  Above  all,  we  have 
to  do  with  the  ideas  which  are  found  here  and  there 
in  the  New  Testament.  From  all  these  sources  we 
learn  that  the  expectation  of  the  Messiah  was  widely 
diffused,  but  varied  greatly  in  point  of  contents  and 
value,  and  never  appeared  as  a  compact  whole. 

The  whole  history  of  the  world  is  divided  into  two 
periods,  the  pre-Messianic  and  the  Messianic.f  The 
former  is  the  period  of  conflict  and  misery ;  the  latter 
that  of  peace  and  blessedness,  brought  about  by  the 
coming  of  the  Messiah.  The  transition  from  the  one 
period  to  the  other  is  indicated  under  the  name  of  the 
last  days.  With  these  coincides  the  beginning  of  the 
days  of  the  Messiah,  whose  revelation  is  proclaimed 
by  outward  signs.  They  consist  of  days  of  great  dis- 
tress (wSti'es),  of  the  appearing  of  a  particular  star,  J 

*  See,  for  ex.,  i  Mace.  ii.  57  ;  iv.  46  ;  xiv,  41. 
f  aXév  oÏTOi  and  é  fiéwuv,  njrr  Dbi3?  and  «2rr  obiy. 
X  Matt.  ii.  2. 


54  Theology  of  tJie  New  Testament. 

of  the  rising  of  Elias  or  one  of  the  other  prophets 
to  prepare  the  way  of  the  Lord,*  and  above  all,  in  the 
appearing  of  a  mysterious  evil  being  (the  Antichrist, 
Armillus);  while,  also,  the  establishment  of  His  king- 
dom is  preceded  by  the  battle  with  hostile  world- 
powers  (Gog  and  Magog.)  After  all  this  comes  the 
Messiah,  or  rather  He  will  be  there  without  any  one 
knowing  from  whence.  This,  at  least,  is  the  opinion 
of  a  part  of  the  nation  (John  vii.  27),  whilst  the  Scribes 
expect  that  He  will  come  out  of  Bethlehem  (Matt.  ii. 
4-6).  He  will  be  a  man  among  and  of  men  {see  Justin 
Martyr,  Dial,  cum  Tryphone,  c.  49),  sprung  from  the 
chosen  family  of  David,  and  anointed  with  the  Holy 
Spirit.  It  can  no  more  be  proved  that  the  popular 
faith  looked  for  a  miraculous  conception  of  the  Messiah 
through  the  Holy  Ghost,  than  that  it  ascribed  to  Him 
a  superhuman  nature  and  dignity.  For  the  idea  of  a 
suffering  and  dying  Messiah,  there  was  also  but  little 
room  ;  on  the  contrary,  it  was  expected  that  the  Christ 
would  abide  for  ever  (John  xii.  34),  and  would  set  up 
His  kingdom  in  Israel  (Acts  i.  6).  Upon  the  ques- 
tion whether,  with  Judah  and  Benjamin,  the  other 
ten  tribes  would  also  share  in  this  blessedness, 
opinions  differed.  In  any  case,  however,  they  hoped 
from  Messiah  for  a  solution  of  all  rankling  contro- 
versies (John  iv.  25),  a  knowledge  of  hidden  things 
(John  xvi.  30),  especially,  also,  a  number  of  astonishing 
miracles  (Matt.  xi.  2-6  ;  John  vii.  31)  ;  and  in  conse- 
quence of  all  this,  a  deliverance,  conceived  of  by  some 
as  a  more  outward  one,  by  others  as  fnore  spiritual 

•  Mark  ix.  12  ;  John  i.  21. 


Judaism.  5  5 

(Luke  i.  74-75).  He  will  at  His  coming  awake  the 
dead — the  Israelites  first — will  triumph  over  the  enmity 
of  hell  and  of  the  heathen,  and  prepare  for  the  world  a 
salvation  in  which  also  the  non-Israelite  nations  will 
share.  Of  this  salvation  Jerusalem  will  be  the  centre, 
the  purified  earth  the  theatre,  and  the  restoration  of  all 
things  the  crown   (TiaAtyyei'eo-ttt,  aTroKaraoracrt?  iravTctiv). 

9.  The  real  want  of  the  nation,  in  whose  midst 
we  meet  such  ideas  of  higher  light  and  life,  however 
unmistakeable,  was  by  no  means  generally  recog- 
nised, far  less  satisfied  by  existing  things.  The 
desire  for  outward  deliverance  far  surpassed  that  for 
spiritual  blessing.  The  latter,  however,  was  not 
entirely  wanting  (Luke  ii.  38  ^ ),  and  could  in  any  case 
be  awakened.  The  appearing  of  the  herald  must  to 
this  end  precede  that  of  the  Lord. 

On  the  history  and  sources  of  knowledge  for  Judaism 
in  general,  compare  De  Wette,  Bid/.  Dogin.,  sec.  76-82, 
and  the  literature  there  cited.  A.  Gfrörer,  das  Jahr- 
hundert  des  Heils,  1838,  II.  Lutterbeck,  /.  c.  i.  p.  99. 
E.  de  Pressensé,  Religions  before  Christy  (English 
translation).  Articles  in  Herzog's  Real-encycl.  C.  E. 
van  Koetsveld,  de  Phariseëiiy  Sadduc.  en  Herod.,  the 
Hague,  1862.  Pressensé,  Jesus-Christ  (p.  66  and  fol- 
lowing of  English  translation).  On  "  The  Fulness  of 
the  Time,"  see  our  Leven  van  Jeztis,  i.  p.  265  and  fol- 
lowing. 

POINTS  FOR    INQUIRY. 

Whence  is  the  difference  between  Judaism  and  Hebraism 
above  all  to  be  explained  ? — More  exact  criticism  and  mutual 


56  Theology  of  the  New  Testament. 

comparison  of  the  sources. — Jewish  Apocalyptics. — The 
Alexandrine  philosophy  in  relation  to  Judaism. — What  is  to 
be  ascertained  with  sufficient  certainty  as  to  the  origin, 
character,  and  mutual  relation  of  the  different  sects  ? — The 
relation  between  Essenism  and  Pythagorism.— Origin,  pecu- 
liarity, Messianic  expectation  of  the  Samaritans. — Proselytism 
and  the  Diaspora.  — Which  are,  as  a  whole,  the  bright  and 
the  dark  sides  of  the  Messianic  expectation  of  this  period  ? 
— ^What  remains  of  genuine  Hebraism  are  still  to  be  ob- 
served in  Judaism  ? 


SECTION  VII. 

In  the  arising  and  work  of  this  forerunner  of 
the  Lord,  Mosaism  approaches  its  goal,  pro- 
phetism  attains  its  point  of  culmination,  and 
Judaism  receives  a  salutary  restraint 

1.  The  Biblical  theology  of  the  New  Testament  can 
neither  treat  of  the  history  of  John  the  Baptist,  nor 
set  forth  the  loftiness  of  his  character.  It  is  satisfied 
with  indicating  in  general  the  position  which  belongs 
to  him  as  an  indispensable  link  in  the  chain  of 
doctrinal  development. 

2.  If  Mosaism  has  as  its  object,  by  means  of  the  law, 
to  lead  to  the  knowledge  of  sin,  and  thus  to  awaken 
the  longing  for  redemption,  the  voice  of  the  second 
Elias  sounds  forth  for  no  other  end.  As  standing 
above  the  earlier  men  of  God  and  nearest  to  Jesus,  he 
merits  the  name  of  the  greatest  of  the  prophets 
(Luke  vii.  29).  Entirely  new  revelations  he  does  not 
proclaim,  but  once  more  powerfully  lays  hold  of  the 


58  Theology  of  the  Ne-w   Testament. 

old,  and  brings  them  into  direct  connection  with  a  person 
aheady  present  (Luke  xvi.  i6).  His  whole  manifesta- 
tion and  work  is  one  voice  (Luke  iii.  4)  ;  his  word,  as 
it  were,  the  powerful _^;?<^/^  of  the  prophetic  symphony. 
But  for  this  very  reason,  he  exerted  upon  Judaism 
a  wholesome  restraint.  He  assails  all  self-righteous- 
ness in  its  vital  point,  and  brings  about  in  the  nation 
a  sharp  but  salutary  separation  {Kptcns) 

3.  The  significance  of  John  is  to  be  sought,  above 
all,  in' his  testimony  as  to  the  person  and  work  of  the 
Messiah.  In  examining  the  contents  of  this  testimony 
we  must  distinguish  between  the  period  before,  and 
that  after,  the  baptism  of  the  Lord.  The  least  ambigu- 
ous and  most  powerful  utterances  are  heard  towards  the 
end  of  his  course  (iVcts  xiii.  25).  In  the  beginning  it 
is  especially  noticeable  how  the  form  of  his  Messianic 
expectation  attaches  itself  to  his  own  mission,  and  at 
the  same  time  bears  a  strongly  Old  Testament  charac- 
ter. While  he  himself  baptises,  he  proclaims  another 
baptizer,  who,  however,  comes  forth  endowed  with 
the  gifts  of  the  Holy  Ghost  ;  a  Messiah  who  arises  in 
Israel,  not  simply  as  a  Deliverer,  but  as  a  Judge.  He 
points  out  the  insufficiency  of  descent  from  Abraham 
without,  however,  speaking  of  the  calling  of  the 
Gentiles.  After  this  proclamation  of  the  Messiah  in 
general,  he  begins  from  the  time  of  the  Lord's  baptism 
in  Jordan,  to  point  to  Him  definitely  as  the  promised 
Messiah.  His  heavenly  descent  (John  i.  15),  and  His 
expiatory  work,  conceived  of  in  the  most  universal 
sense  (John  i.  29),  now  come  clearly  into  the  fore- 
ground ;    and   even   his    last  testimony  declares   the 


JoJm  the  Baptist.    '  5g 

wholly  unique  greatness  of  Christ,  and  the  peculiarity 
of  his  own  relation  to  Him  as  his  forerunner. 
(John  iii.  2'j-2,6). 

4.  This  testimony  of  John  the  Baptist  is  especially 
important  on  account  of  the  peculiarity  of  the  source 
whence  it  flows.  It  was  the  fruit  of  careful  training, 
accurate  investigation  of  the  Scripture,  special  revela- 
tion of  God,  and  personal  contempkition  of  Jesus.  Yet 
more  high  becomes  its  value,  when  we  observe  how 
far  he  stood  above  the  thoughts  and  wishes  of  his  con- 
temporaries ;  and,  above  all,  how  high  the  estimate 
entertained  of  him  by  the  Lord  himself*  Nevertheless, 
compared  with  the  teaching  of  the  Lord  and  His 
Apostles,  is  the  testimony  of  John  the  Baptist  relatively 
poor,  and  not  essentially  raised  above  the  stand-point 
of  the  Old  Testament. 

Compare  the  different  works  on  the  Gospel  History. 
The  article  on  "John,"  by  Glider,  in  Herzog's  R.  E., 
and  literature  there  cited. 

POINTS  FOR  INQUIRY. 

The  time  of  the  arising  of  John  the  Baptist  (Luke  iii.  i,  2). — 
Contents  and  value  of  the  testimony  of  Josephus  concern- 
ing John.- -Connection  of  the  circumstances  of  the  life  of 
John  with  his  mission.— His  relation  to  the  Old  Testament 
and  to  the  New. — Diversity  and  harmony  of  the  Gospel 
narratives  concerning  his  Messianic  testimony.— What  is  the 
sense  of  John  i.  15-29  ? — Of  Matt.  xi.  3  ? — The  disciples  of 
John. — The  eternal  significance  of  John's  appearing. 

*  Matt.  xi.  7-15;  John  v.  35. 


SECTION  VIII. 

MosAiSM  and  Prophetism  contain  the  germ  and 
starting-point  for  the  testimony  of  the  truth, 
which  was  given  by  the  Lord  and  His  Apostles, 
and  is  contained  in  the  Holy  Scriptures  of  the 
New  Testament.  In  Judaism  we  find  nothing 
by  which  the  personality  of  the  Lord  and  the 
contents  of  His  Gospel  can  be  explained  in  a 
merely  natural  way. 

*'  L'opposition  radicale  qui  existait  entre  les  deux 
mouvements  religieux,  ressort  avec  evidence  de  leur 
resultat  definitif.  L'enseignement  du  Christ  aboutit  a 
I'Evangile  et  celui  des  Rabbins  au  Talmud.  D'un 
cote,  nous  avons  une  vivante  histoire  qui  est  toute 
pénetrée  d'un  esprit  nouveau,  sans  formules  arrêtées, 
et  sans  rituel ;  d'un  autre  cote  un  corps  de  tradi- 
tions enchevêtrées,  une  reglementation  de  toutes  les 
formes  de  la  piété  poussée  jusqu'aux  détails  les  plus 
minutieux. " 

E.  DE  PrESSENSÉ. 


SECOND   PART. 


THE  THEOLOGY  OF  JESUS  CHRIST, 

SECTION  IX. 
(§nxtvctl  Sxtmma;rg» 
The  investigation  of  the  theology  of  Jesus 
Christ  proposes,  as  its  object,  to  become  ac- 
quainted with  the  contents  of  our  Lord's  teach- 
ing given  during  His  Hfe  upon  earth — concerning 
God  and  Divine  things,  as  it  is  communicated  to 
us  more  especially  in  the  four  canonical  Gospels. 
For  the  just  appreciation  thereof  it  is  necessary, 
above  all,  to  bring  into  its  true  light,  the  peculiar 
character,  source,  and  form  of  this  teaching,  and 
its  relation  as  well  to  that  of  the  Old  Testa- 
ment as  to  that  of  the  Apostles  and  their  fellow- 
labourers. 

I.  Although  our  Lord  Jesus  Christ  cannot,  by  any 
means,  be  said  to  have  appeared  on  earth  merely,  or 


62  Theology  of  the  Nezu  Testament. 

even  principally,  in  order  to  proclaim  to  men  a  new 
doctrine,  and  although  He  has  set  forth  no  peculiar 
system  of  doctrine,  yet,  according  to  His  own  declara- 
tion, He  came  into  the  world  to  testify  to  the  truth 
(John  xviii.  37).  He  did  this  by  His  personal  mani- 
festation (John  xiv.  6-9),  but  also  by  his  word,  and  the 
light  which  is  shed  thereby  upon  God  and  Divine 
things.  The  examination  of  the  theology  of  the  Lord 
Jesus  Christ  has  especially  to  do  with  the  latter  of 
these. 

2.  The  Biblical  theology  of  Jesus  Christ  investigates 
exclusively — without  entering  upon  any  other  domain 
• — what  the  Lord  taught  concerning  God  and  Divine 
things.  It  represents  the  contents  and  connection  of 
His  ideas  of  God  and  man,  and  the  mutual  relation  of 
both,  as  presented  by  Him  during  his  life  on  earth, 
whether  in  mere  hints  or  in  more  explicit  declarations. 
Though,  in  a  certain  sense,  the  word  of  the  prophets 
(i  Peter  i.  11),  as  well  as  that  of  the  Apostles 
(Luke  X.  16),  is  to  be  regarded  as  His,  we  confine  our 
attention  for  the  present  especially  to  the  latter. 

3.  Besides  what  we  know  from  the  four  Gospels, 
there  is  not  wanting  opportunity  of  gleaning  some- 
thing additional  concerning  the  Lord's  doctrine. 
Tradition  makes  us  acquainted  with  some  so-called 
unwritten  sayings  ;  the  Acts  of  the  Apostles,  and  the 
Epistles  also,  contain  single  contributions.*  Never- 
theless, the  four  Gospels  remain  the  principal  source  ; 
and  New  Testament  theology  has  not  to  wait  for  the 

♦  Acts  XX.  35  ;  I  John  i.  5  ;  I  John  iv.  21. 


General  Suimuafy.  63 

last  word  of  isagogics  on  the  questions  yet  unsettled 
in  regard  to  the  New  Testament  canon,  before  attach- 
ing to  the  communications  of  the  Gospel  the  very- 
highest  value.  It  may  do  so  tl^e  more  freely,  since 
even  those  critics — who  dispute,  for  instance,  the 
genuineness  of  the  first  Gospel  in  its  present  form — 
yet  regard  the  discourses  {Logia)  of  the  Lord  found 
therein  as  being,  on  the  whole,  a  faithful  expression  of 
His  spirit.  At  the  present  stage  of  critical  investiga- 
tion, however,  the  fourth  Gospel  demands  a  separate 
examination.     (Compare  Sec.  Ill,  2.) 

4.  In  order  to  place  ourselves  at  the  true  stand- 
point we  must,  above  all,  have  regard  to  the  peculiar 
character  of  the  Lord's  teaching,  as  it  is  contained  in 
the  Gospels.  As,  in  general,  the  whole  may  be  known 
from-  its  parts,  so  do  the  parts  in  turn  receive  light  from 
the  rightly-comprehended  spirit  of  the  whole.  It  is 
not  enough  to  say  that  the  doctrine  of  Jesus  shows 
a  high  religious  character  ;  this  it  has  in  common  with 
that  of  many  others  ;  and  the  history  of  our  own  time 
shows  clearly  enough  to  what  a  wretched  use  the 
word  religious  is  sometimes  put.  In  the  doctrine  of  the 
Lord  a  distinctly  soUriological  character  must  be 
acknowledged  ;  in  other  words,  all  that  the  Lord  pro- 
claims concerning  God  and  man,  concerning  sin  and 
grace,  concerning  the  present  and  the  future  life, 
especially  all  that  He  testifies  concerning  himself, 
stands,  more  or  less,  in  immediate  connection  with 
that  salvation  which  he  has  come  to  reveal  and  to 
bestow.  It  is  not  so  much  religious  truth  in  general, 
as  in  an  especial  sense,  the  truth  as  it  regards  salva- 


64  Theology  of  the  Nezu  Teslauient. 

tion,  which  has  been  brought  to  Hght  by  Him.  For 
this  very  reason  is  it  possible  to  present  the  teaching 
of  the  Lord,  with  all  its  riches,  as  a  whole ;  because, 
from  beginning  to  end,  it  reveals  the  character  of  the 
Gospel  (Luke  iv.  16-22  ;    comp.  John  vi.  6Z). 

5.  In  inquiring  as  to  the  source  whence  Jesus  him- 
self drew  the  truth  proclaimed  by  Him,  that  which 
he  owes  to  nature,  and  to  the  Scriptures  of  the  Old 
Testament,  can  in  no  case  be  lightly  estimated.  And 
just  as  little  must  His  education  by  Mary,  His 
manifold  contact  with  the  spirit  of  His  age,  and  its 
most  important  representatives,  and  His  sorrowful 
life-experience,  be  excluded.  The  personality  of 
Jesus  was,  nevertheless,  more  than  everything  else, 
the  true  source  of  His  doctrine,  which  on  this  very 
account  is,  in  the  highest  sense  of  the  word,  to  be 
called  His^  and  bears  from  beginning  to  end  the  im- 
press of  the  most  perfect  originality.  This  statement 
is  contradicted  only  in  appearance  by  the  Lord's  own 
words  at  the  Feast  of  Tabernacles  (John  vii.  16).  At 
all  times  He  proclaims  what  He  has  himself  seen  in 
communion  with  the  Father  (John  xii.  44-50) ;  and 
testifies  of  the  truth  because  and  as.  He  bears  it  in 
himself;  His  knowledge  of  God  and  of  man  displays 
no  discursive  character,  but  rather  an  intuitive  one  ; 
it  is  not  born  of  logical  demonstration,  or  of  sporadic 
observation  (observation  of  isolated  facts),  but  of  inner 
contemplation. 

6.  As  the  substance,  so,  also,  is  the  form  of  the 
Lord's  teaching  determined  by  His  personality. 
Without  the  formalism  of  the  school,  or  any  display  of 


Gene7'al  Summary,  65 

rabbinical  learning  (John  vii.  15),  He  delivers  His 
discourses,  as  the  occasion  arises,  in  a  form  which, 
while  thoroughly  popular,  is  never  plebeian,  and  in 
which  the  tone  of  the  speaker  ever  varies  with  the 
nature  of  his  subject,  and  the  necessity  of  his  hearer. 
By  that  expression  of  higher  authority  with  which  He 
teaches,  He  is  distinguished  not  only  from  the  Scribes 
of  His  day,  but  also  from  the  prophets  of  the  Old 
Testament;*  and,  by  the  grace  of  His  words,  even 
the  most  unsusceptible  spirit  is  touched.f  Although 
here  and  there,  irony  is  not  wanting,^  the  undertone 
is  ever  love,  sorrow,  and  holy  severity  ;  and  never  is  a 
spirit  of  trenchant  sarcasm  apparent.  Both  the  para- 
bolical form  of  His  teaching  in  the  three  first  Gospels, 
and  the  pregnant  and  paradoxical  nature  of  many  an 
expression  in  the  fourth  Gospel,  adds  to  the  impres- 
siveness  of  the  discourse.  In  short,  nowhere  is  more 
perfect  harmony  between  substance  and  form  to  be 
found  than  in  the  teaching  of  the  Lord.  The  highest 
truth  and  freedom  is  here  united  with  the  highest 
beauty  ;  a  beauty,  nevertheless,  not  of  a  sensuous, 
but  of  a  moral  and  sacred  character.  Every  material 
that  He  touches  becomes  gold  in  His  hands. 

7.  Although  the  teaching  of  the  Lord  is,  in  point  of 
form  and  substance,  intensely  original,  it  does  not 
stand  alone,  but  in  a  clearly  determined  relation  to 
that  which  precedes  and  follows.     It  is,  as  it  were,  the 

*  Matt  V. — vii.  t  Luke  iv.  22  ;  John  vii.  46. 

X  Mark  vii.  9  (consult  the  Greek  Text  upon  this  and  the  following 
citation)  ;  Luke  xi.  41. 

F 


66  Theology  of  the  New  Testavietit. 

golden  middle-link  in  a  connected  chain  of  very- 
different  and  yet  not  contradictory  teaching.  The 
word  of  Moses  and  the  prophets  is  in  such  wise  taken 
up,  fulfilled,  and  completed  by  Jesus,  that  even  that 
which  is  old  receives,  in  His  hands,  an  entirely  new 
appearance,  and  that  which  is  new  appears  to  be 
properly  only  the  ripened  germ  of  the  old.  Even 
when  he  does  not  immediately  adduce  the  word  of 
prophecy,  it  is  yet  the  clear  mirror  in  which  He  sees 
reflected  the  image  of  himself  and  the  kingdom  of 
God.  Never  does  he  make  use  of  the  Apocryphas  of 
the  Old  Testament ;  but  even  when  He  is  on  the 
point  of  departure,  He  directs  the  eye  of  His 
disciples  to  the  Law,  the  Prophets,  and  the  Psalms.* 
According  to  the  Synoptics,  therefore,  as  well  as  John, 
His  word  stands  to  that  of  the  Old  Testament  in  a 
relation  of  conscious  dependence. 

For  the  Apostolic  proclamation,  on  the  other  hand, 
this  word  forms  a  brief,  clear,  and  powerful  text  ;  and 
we  shall  afterwards  see  that  the  essential  elements  of 
the  various  doctrines  have  their  root  in  single  expres- 
sions of  the  Lord,  or  truly  stand  in  connection  there- 
with. His  teaching  is  the  light  which  breaks  forth  in 
theirs,  as  it  were  in  different  colours.  We  proceed  at 
once  to  contemplate  the  splendour  of  this  light. 

Compare  on  the  main  points  treated  of  in  this 
summary  :  F.  A.  Krummacher,  iiber  den  Geist  tind  die 
Form  der  Ev.  Geschichie,  Leipzig,  1805  (an  old,  but 
by  no  means  unserviceable  book).     Reuss,  Histoire 

*  Luke  xxiv.  44  ;    compare  Matt,  xxiii,  35. 


General  Sinnmary.  6/ 

de  la  Theo  I.  CJii'ét.  du  Sikle  Apostoliqzie,  S  trasburg, 
1852.  Schmid,  BibL  TheoL  des  N.  T.  Our  Life  of 
JesHS  (new  edition),  i.  433  and  foil.  ;  ii.  343  and 
foil.  ;  with  the  literature  there  cited.  C.  E.  van 
Koetsveld,  De  Gelifkejiissen  van  den  Zaligni.  I. 
General  Introduction.  Trench,  on  the  Parables. 
F.  Delitzsch,  Jesus  tmd  Hillel. 

POINTS  FOR  INQUIRY. 

Which  theological  schools  of  earlier  or  later  times  have 
attached  to  the  teaching  of  Jesus,  as  such,  a  too  one-sided 
value  ?— Which  have  underrated  its  value  ? — Relationship  in 
this  respect  between  the  former  rationalism  and  the  modern 
naturalism. — What  belongs,  and  what  does  not  belong,  to 
the  domain  of  the  d\r]deta  of  which  Jesus  testifies? — 
Different  value  of  the  dida  aypa^a. — Wherefore  does  the 
proclamation  of  Jesus  bear  the  name  of  the  Gospel  of  the 
kingdom  ? — What  is  that  which  is  properly  new  in  the  pro- 
clamation of  Jesus,  as  distinguished  from  other  men  of  God? 
— The  typico-symbolical  character  of  the  first  proclamation 
of  Jesus  at  Nazareth  (Luke  iv.  16-22). — What  is  the  sense 
and  force  of  John  vii.  15-16  ?—:Was  Jesus  a  Rabbi?— Per- 
sonality in  connection  with  subjectivity,  temperament,  and 
character. — Comparison  of  the  parables  of  Jesus  with  those 
of  the  Rabbis,  especially  as  regards  the  form.— Agreement 
and  difference  of  the  doctrine  of  Jesus  with  that  of  Moses 
and  the  prophets. — Wherefore  do  the  Apostles,  both  m  the 
Acts  and  the  Epistles,  so  seldom  refer  to  the  words  of  the 
Lord? 


FIRST   DIVISION. 


THE     SYNOPTICAL     GOSPELS, 


SECTION  X. 
t;ij^  Pingïrüm  of  éo^. 

No  IDEA  comes  so  markedly  into  the  foreground 
in  the  teaching  of  the  Lord,  according  to  the 
three  first  Gospels,  as  that  of  the  kingdom  of 
God  or  kingdom  of  heaven,  which  had  been  of 
old  foretold  by  the  prophets,  and  was  expected 
by  the  contemporaries  of  Jesus.  The  Gospel 
which  He  proclaims  is  the  Gospel  of  the  king- 
dom ;  and  the  kingdom  itself  is  a  religious-moral 
institution,  which — boundless  in  extent  and 
everlasting  in  duration — in  its  design  to  unite, 
sanctify,  and  save  humanity,  embraces  heaven 
and  earth. 

I.  In  the  contemplation  of  the  doctrine  of  the  Lord, 
according  to  the  Synoptics,  we  must  proceed  from  the 


TJie  Kingdom  of  God.  69 

foundation-thought  by  which,  above  all  others,  it  is 
ruled.  It  is  that  of  the  Kingdom  of  God  (in  Mark  and 
Luke)  or  of  heaven  (usually,  in  Matthew),  which  is  also 
termed  the  kingdom  of  His  Father,*  of  the  Father  of 
the  righteous,!  or  of  the  Son  of  man.ij:  "  L'idée  fon- 
damentale,  qui  se  reproduit  a  chaque  instant  dans 
I'enseignement  de  Jesus,  est  celle  du  royaume  de 
Dieu  "  (Reuss).  As  John,  so  does  He  also,  even  at 
His  first  appearing,  §  proceed  from  this  thought,  and 
links  thus  His  proclamation  with  the  expectations  of 
the  Old  Testament.  II  This  expectation  was,  indeed, 
of  so  universal  and  so  favourite  a  character  among  His 
contemporaries,  that  He  did  not,  any  more  than  John, 
find  it  necessary  to  explain  what  He  meant  by  this 
term.  We  must  derive  from  His  teaching  itself  the 
conception  of  the  kingdom  ;  which  is  found  only  a  few 
times  in  the  words  of  the  Apostles  (compare,  however, 
2  Peter  i.  1 1  ;  Rev.  i.  9  ;  Acts  i.  6,  xiv.  22),  but  so 
much  the  more  frequently  in  His  own.  The  Gospel 
of  the  kingdom  He  proclaims  as  a  revealed  mystery.^ 
From  the  different  single  traits  the  image  of  the  whole 
will  thus  unfold  itself  before  our  eyes. 

2.  Thus  much  becomes,  then,  at  once  clear  : — The 
kingdom  is  {a)  soinetJiing  new.  Since  it  dj^ew  near 
only  in  the  fulness  of  time  (Matt.  iv.  17),  it  was  not 
before  found  upon  earth.  It  is  consequently  not 
merely  the  continuation  of  the  former  thread,  but  the 

*  Matt.  xxvi.  29.  t  Matt.  xiii.  43.  X  Matt.  xvi.  28. 

§  Mar.  i.  15.  ;    compare  Matt.  ix.  35. 

Ij  Ps-  xxii.  28  ;  Obadiah  v.  21  ;  compare  also  Wisdom  x.  10. 

\  Matt.  xiii.  11. 


70  Theology  of  the  Nciv   Testament. 

commencement  of  an  order  of  things  not  before  seen.* 
It  is,  nevertheless,  at  the  same  time  {b)  something 
essentially  present.  When  He  comes,  it  appears  with 
Him — it  is  ah'eady  in  the  midst  of  those  who  are  ask- 
ing when  it  shall  appear.f  It  is  by  no  means  to  be 
identified  with  everlasting  salvation — in  the  latter  it 
attains  to  completion,  but  it  is  found  in  principle  even 
here — and  though  it  is  not  of  the  earth,  yet  it  is 
founded  (though  not  with  outward  signs  or  display) 
upon  the  earth.  It  is,  at  the  same  time,  {c)  something 
spiritual^  belonging  to  a  higher  sphere  of  life  than 
this  visible  creation.  The  privileges,  duties,  and  ex- 
pectations of  its  subjects  are,  if  not  exclusively,  at 
least  pre-eminently,  of  a  spiritual  nature.  What  is  to 
be  the  rule  of  this  kingdom  %  stands  in  direct  an- 
tagonism with  that  which  ordinarily  prevails  in  other 
kingdoms  ;  the  king  discountenances  all  useless  inter- 
ference in  the  domain  of  civil  right.  ^  Even  with  the 
idea  of  the  Christian  Church,  that  of  the  kingdom  of 
God,  must  not  be  confounded.  The  Church  ||  is  only 
the  inadequate  outward  form  of  the  kingdom  of  God^ 
— the  kingdom  of  God,  itself  a  spiritual  communion, 
to  become  a  member  of  which,   without  a  spiritual 

*  Luke  X.  23,  24;  compare  Matt.  xxvi.  28,      f  Luke  xvii,  20,  21. 

X  Matt.  XX.  25-28  ;  compare  Luke  xxii.  24-27.      §  Luke  xii   13,  14. 

[II  The  ordinary  use  of  the  term  "Church,"  as  co-extensive  with  the 
whole  number  of  those  who  make  an  outward  profession  of  Christianity 
In  the  world,  would  seem,  however  (cf.  Eph.  v.  25-27),  to  be  unknown 
to  the  New  Testament  Avriters.  The  kingdom  of  God,  on  the  other 
hand,  until  its  glorious  manifestation,  includes  the  outward  Church, 
which  is  wz,  but  not  necessarily  ^  it ;  compare  Matt.  xiii.  41.  J 

\  Matt.  xiii.  24-30  ;  v.  47—50- 


The  Kingdom  of  God.  yi 

change,  is  impossible.*  As  such,  it  is  also,  as  far  as 
its  extent  is  concerned,  id)  sometJiing  unlimited.  Much 
more  even  than  the  old  prophets  is  the  Lordf  raised 
above  all  contracted  nationality  of  spirit,  and  has 
proclaimed — not  merely  at  the  end  of  His  course,  but 
from  the  beginning — the  universality  of  the  kingdom 
of  God.:|:  Isolated  expressions,  which  seem  to  breathe 
another  spirit,§  are  to  be  explained  by  special  circum- 
stances, and  are  greatly  outweighed  by  others.  (|  No 
wonder,  then,  that  the  kingdom  of  God  is  {e)  without 
end^  bounded  neither  by  time  nor  space.  Moses  and 
the  prophets  ever  point  forward  to  better  days  ;  but 
Jesus  knows  nothing  higher  than  the  kingdom  founded 
by  Him,  predicts  for  His  cause  a  complete  triumph,^ 
and  promises  to  abide  for  ever  with  His  own.**  But 
although  this  kingdom  is  destined  for  eternity,  it, 
nevertheless,  developes  itself  in  time.  The  kingdom 
of  God  is,  on  that  account,  (ƒ)  something  growings 
which,  from  small  beginnings,  developes  itself  out- 
wardly in  accordance  with  its  spiritual  nature,  v/ith  the 
most  surprising  success.ff  Therefore  must  His  ser- 
vants pray  and  labour.:!:^  It  may,  indeed,  be  taken 
from  him  who  unthankfuUy  despises  it.§§  Where, 
however,  it  is  sought  and  found,  it  is  (^)  something 
incomparably  glorious  and  blessed,\\\\  a  salvation  for  the 
loss   of  which  nothing  can  compensate,^^  and  who#e 

*  Matt  xviii.  3.  f  Compare  Isaiah  ii.  2-4. 

X  Matt.  V.  13,  14  ;  viii.  Ii,  12.  §  Matt.  x.  5  ;  xv.  24. 

II  Matt,  xxviii.  19  ;  Luke  xxiv.  47  ;    Acts  i.  8. 

%  Matt.  xxiv.   14;  xxvi.  13.  **  Matt,  xxviii.  20. 

tt  Matt.  xiii.  31-33  ;  Mark  iv.  26-29.     tt  Matt,  vl  9;  ix.  37-38. 

§§  Matt.  xxi.  43.    nil  Matt.  xiii.  44-46  ;  xxii.  2.    IHf  Luke  xiii.  25-3a 


72  TJieology  of  the  New   Testament. 

possession  is,  as  the  pledge  of  all  other  blessings,* 
above  all  things  desirable. 

If  we  unite  all  these  features,  the  correctness  of  the 
description  given  of  the  kingdom  of  God  at  the  head 
of  this  section  will  become  apparent.  It  is,  then,  as 
such,  diametrically  opposed  to  the  kingdom  of  dark- 
ness,t  and,  rightly  considered,  is  nothing  else  than  the 
perfected  theocracy  already  indicated  in  the  Old 
Testament,  but  now  freed  from  all  impeding  fetters, 
and  raised  far  above  all  the  ideals  of  antiquity.  "  The 
kingdom  of  God,  as  the  kingdom  of  Christ,  the  com- 
bining of  the  glorification  of  God  with  the  salvation  of 
the  children  of  God,  'is  clearly  distinguished  from  all 
religious  ideas  of  the  future  in  heathenism,  Judaism, 
or  Mahometanism  "  (Lange).  The  foundation-thought 
of  the  doctrine  of  Jesus  yet  awaits  its  fulfilment,  but 
this  fulfilment  approaches.  That  the  kingdom  of 
God  shall  remain  no  mere  vision,  is  assured  to  us  in 
the  person  of  its  Founder. 

Compare,  on  the  idea  of  the  kingdom  of  God,  oui 
Life  of  jfesiis,  with  the  literature  there  adduced,  i.  4ÓJ 
and  following.  Already  Hess  has  furnished  a  treatise 
on  the  Doctrine  of  the  Kingdom  of  God^  in  which  he 
shows  how  prominent  a  place  this  idea  occupies  in 
Holy  Scripture,  especially  in  the  teachingof  the  Lord. 
It  is  surprising,  therefore,  that  Schmid,  in  the  work 
cited  (i.  p.  324),  assigns  to  it  the  third  place  in  his 
treatment  of  the  doctrine  of  Jesus.  Much  better 
Neander,  who,  in  his  Life  of  Jesus,  derives  a  whole 

»  Matt.  vi.  33.  t  Matt.  xii.   26-28. 


The  Kingdom  of  God,  73 

"system  of  truths  "  from  the  parables  of  the  kingdom 
of  God.* 

POINTS  FOR  INQUIRY. 
What  distinction  is  to  be  observed  between  John  the 
Baptist  and  Jesus  in  regard  to  the  preaching  of  the  kingdom 
of  God  ? — Wherefore  does  the  Lord  call  it  a  iMvorfjpiov, 
Mark  iv.  1 1  ? — Nature,  aim,  and  connection  of  the  parables 
in  Matt.  xiii. — The  different  shades  in  which  the  same 
foundation-thought  is  expressed  in  these  parables. — What  is 
the  sense  of  Luke  xvii.  20,  21  ? — What  of  Matt.  xi.  12, 13  ? — 
Is  the  opinion  well  founded  that  the  idea  of  the  kingdom 
has  gradually  undergone  a  modification  in  the  teaching  of 
the  Lord  ? — Wherefore  does  not  this  idea  come  into  greater 
prominence  in  the  teaching  of  the  Apostles  ? 

*  On  the  light  in  which  the  kingdom  of  God  is  regarded  by  the 
Jewish  rabbis,  see  Schoettgen  or  Lightfoot. 


SECTIONXI. 

Its  Jf0xtnir^r. 

The  Founder  of  the  kingdom  of  God  is,  ac- 
cording to  the  testimony  of  Jesus,  no  other  than 
Himself,  the  Christ,  the  Son  of  the  Hving  God, 
who,  as  such,  is  not  only  a  true  and  faultless 
man,  but  also  partaker  of  a  superhuman  nature 
and  dignity,  to  which  no  creature  in  heaven  or 
earth  can  lay  claim. 

I.  The  kingdom  of  God,  which  the  most  excellent 
of  His  nation  expected,*  was  not  merely  proclaimed 
by  Jesus,  but  actually  founded  by  Him,  on  earth.  He 
points — partly  in  figurative,  partly  in  more  concrete 
language — to  himself  as  being  come  to  give  that  which 
has  been  fruitlessly  sought  apart  from  Him.  He  is 
the  Heir  of  the  vineyard,t  the  Bridegroom  to  whose 
wedding  feast  the  guests  are  called,^  the  King  who 

*  Luke  J.xiii,  51.  f  Matt.  xxi.  38.         X  Matt.  xxii.  2. 


Its  Founder.  75 

disposes  sovereignly  of  the  weal  and  woe  of  His  sub- 
jects.* It  is  true  He  nowhere  declares,  "  I  am  the 
Messiah."  He  is,  especially  in  the  first  part  of  His 
public  ministry,  even  opposed  to  the  open  proclama- 
tion of  His  Messianic  dignity.f  But  yet  He  manifests 
himself  clearly  enough  as  really  being  the  Messiah,  J 
and  rejoices  when  a  testimony  is  given  of  Him  in  this 
respect,  §  and  finally  regards  an  enforced  silence  con- 
cerning this  truth  as  inconceivable.  \\  Thus  He 
attaches  himself  to  the  Messianic  expectation  of  His 
time  ;  but  will  fulfil  it,  not  in  the  sense  of  Judaism, 
but  of  the  Old  Testament  prophets,  especially  of  those 
prophets  who  spoke  not  only  of  the  glorified,  but  also 
of  the  suffering  Christ  (Luke  xviii.  31). 

2.  In  a  peculiar  manner  the  consciousness  of  His 
Messiahship  is  expressed  in  the  name  Son  of  man, 
which  Jesus  employs  exclusively  of  himself,  in  con- 
tradistinction from  every  other.  It  is  nothing  else 
than  the  allegorical  designation  of  the  Messiah  in  His 
lowly  appearance  on  earth,  derived  from  the  vision  of 
the  prophet  (Dan.  vii.  13,  14).  He  who  chooses  for 
himself  this  appellation,  implies  that  he  is  conscious 
of  being  originally  more  than  man,  and,  inasmuch  as 
He  has  come  as  man  among  men,  of  living  in  a  condi- 
tion of  temporary  humiliation.  On  this  account  His 
witnesses,  with  few  exceptions  (Acts  vii.  56 ;  Rev.  i. 
13  ;  xiv.  14),  no  longer  employ  this  name  in  regard  to 
their  Master,  after  He  has  passed  from  the  life  of 
humiliation  to  that  of  exaltation.     Expressions  like 

»  Matt.  XXV.  34.         t  Mark  i.  34.         %  Matt.  xi.  4,  5. 
§  Matt.  xvi.  13-17-  11  Luke  xix.  38-40. 


76  Theology  of  tJie  New  Testament, 

Matt.  xii.  8,  xili.  41,  and  xvi.  28,  would  Indeed  sound 
strange  if  He  who  employs  them  had  chosen  the  name 
Son  of  man  merely  to  represent  himself  "  comme 
pauvre  enfant  d'Adam,  et  comme  objet  de  la  predi- 
lection divine"  (Colani). 

3.  The  question,  how  and  by  what  means  this  con- 
sciousness was  developed,  is  one  less  for  the  Biblical 
theology  of  the  New  Testament  than  for  the  biography 
of  Christ.  The  former  only  establishes  the  fact  that 
this  consciousness  was  present  with  the  Lord  from  the 
beginning  of  His  ministry,  upon  which  it  has  impressed 
a  definite  form.  "  Jesus  had  early  the  consciousness 
of  His  Messiahship,  as  early  as  the  days  of  John  " 
(Keim).  The  account  given,  Matt.  xvi.  13-17,  is  mis-- 
interpreted  and  misapplied  so  soon  as  it  is  made  to 
teach,  that  before  this  conversation  Jesus  had  not 
deeply  felt  and  clearly  indicated  His  Messiahship 
(Colani).  Expressions  like  Matt.  v.  1 1,  12  ;  vii.  21-23  ; 
X.  32,  33,  37-42  ;  xii.  6-'è,  and  not  less  narratives  like 
Luke  iv.  16-22  ;  vii.  18-23,  for  an  impartial  judgment, 
decisively  prove  the  contrary.'  The  increasing  clear- 
ness and  power  with  which  the  Lord  speaks  of  His 
Messiahship  towards  the  end  of  His  life,  is  not  the 
consequence  of  an  inner  process  of  development,  but 
the  consequence  of  the  changing  relations  in  connection 
with  the  plan  of  His  work. 

4.  Although  He  is  consequently  distinguished  from 
every  other  man,  He  is  far  from  feeling  that  He  is 
only  in  appearance  united  with  mankind  ;  on  the  con- 
trary. He  lays  manifest  stress  upon  the  fact  of  His 
true  humanity.     He   holds   himself    bound,  without 


Its  Founder. 


77 


limitation,  by  the  rule  that  man  shall  not  live  by  bread 
alone  ;*  ascribes  to  himself  body,  f  soul,  :|:  and  spirit,  § 
and  compares  himself  with  other  men.  ||  Even  as  the 
Son  of  David  He  attaches  a  definite  significance  to 
this  His  human  descent.  ^  Only  in  one  respect  does 
He  feel  and  show  himself  as  man  distinguished  from 
other  men,  in  that  He,  the  lowly  one,  never  ascribes  to 
himself  imperfection,  distinguishes  himself  clearly  from 
those  who  are  evil,**  calls  the  obedient  children  of 
God  His  kinsmen,tt  presents  himself  as  the  physician 
in  regard  to  the  morally  sick.  %%  Although  He  con- 
stantly forgives  sins,^'§  He  never  confesses  any,  not 
even  at  His  baptism  by  John.||{|  He  well  knows  that 
He  can  be  tempted,^^  but  never  does  weakness  with 
Him  lead  to  a  fall,  or  temptatioft  to  sin.  God  alone 
He  calls  good,***  but,  at  the  same  time,  shows  that  He 
himself  is  good,  in  this  respect  also,  that  He  does  not 
arrogate  to  himself  this  title  of  honour. 

5.  That  which  the  Synoptics  reveal  to  us  of  the  con- 
sciousness of  Christ  is  not,  however,  exhausted  by  all 
that  has  been  said.  True  and  holy  man.  He  yet  feels 
himself  exalted  above  all  creatures  in  heaven  and  earth. 
He  places  himself  not  merely  above  kings  and 
prophets,ttt  but  also  above  angels  ^tXX  and  speaks  ever 
of  "my"  Father,  never  in  conjunction  with  others,  of 

*  Matt.  iv.  4.         t  Luke  xxiv.  39.         %  Matt.  xxvi.  38. 

§  Luke  xxiii.  46.  |1  Matt.  xii.  41,  42.       If  Matt.  xxii.  42. 

**  Luke  xi.13.  ft  Matt.  xii.  50.  :j:+  Matt.  ix.  12. 

§§  Matt.   ix.  2.  nil  Matt.  iii.  15. 

%%  Matt.    xvi.   23  ;    xxvi.  41  ;   compare  Mark  xii.  15. 

#*#  Matt.  xix.  17.  ttt  Matt.  xiii.  17. 

XXX  Matt.  xiii.  41  ;  xxvi.  54 ;  Mark  xiii.  32. 


yS  Theology  of  iJte  New  Testament. 

''  our  "  Father.  Even  in  the  expression,  "  the  Son  of 
man  is  cornel'*  there  shines  through  the  words  the 
consciousness  of  a  former  existence  ;  but  yet  more 
strongly  does  the  consciousness  of  Divine  dignity 
appear  in  the  forgiveness  of  sins,t  and  in  declaring  and 
promising  many  other  things  which,  on  the  lips  of  the 
most  religious  man,  would  sound  as  absolute  blas- 
phemy.J  Most  clearly  of  all  is  this  seen  in  more  than 
one  of  His  parables.  §  Full  of  this  consciousness,  He 
calls  himself  greater  than  the  temple,  1|  the  wisdom 
of  God,  ^  the  Lord  of  David  ;**  predicts  for  His 
words  an  everlasting  duration,tt  and  promises  to 
His  people  an  enjoyment  of  His  presence  far  above 
all  limits  of  time  and  space.:|::{:  To  the  Father,  indeed, 
He  feels  himself  ^Subordinate,  as  well  in  power  §§ 
as  in  knowledge.  1|I|  With  reverence  and  thank- 
fulness He  looks  up  to  Him  in  prayer  and  thanks- 
giving. The  relation  between  Him  and  the  Father  is, 
nevertheless,  so  entirely  unique  that  it  remains  ab- 
solutely unfathomable  to  the  finite  understanding.  %^ 
He  who  speaks  like  Christ  knows  and  feels  himself 
not  merely  a  child  of  God  in  the  moral  sense  of 
the  word,  but  also  a  son  of  God  in  the  supernatural 
sense  of  the  word  ;  who  is  of  heavenly  origin,  and  has 
appeared  on  earth  to  fulfil  the  Divine  counsel.  Only 
when,  in  the  most  arbitrary  manner,  the  originality  of 

*  Luke  xix.  lo.  t  Matt.  ix.  2. 

X  See,  for  example,  Matt,  x.  32-38,  as  compared  with  xxii.  37,  38. 

§  Matt.  xxi.  J7  ;  xxii.  2 ;  Luke  xix.  12.  ||  Matt.  xii.  6. 

f  Luke  xi.  49.         **  Matt.  xxii.  45.         ft  Matt.  xxiv.  35. 

XX  Matt,  xviii.  20  ;  xxviii.  20.         §§  Matt.  xx.  23  ;  Acts  i.  7. 

Iljl  Mark  xiii.  32.  HI"  Matt.  xi.  27  ;  compare  Luke  x.  22. 


Its  Fomidcr.  79 

all  the  cited  texts  has  been  disputed,  and  their  sense 
diluted,  can  it  be  maintained  with  any  show  of  reason 
that  the  synoptical  Christ  is,  according  to  his  own  ex- 
pressions, nothing  but  an  excellent  man  who  has  been 
anointed  with  the  Holy  Spirit. 

Compare  what  we  have  said  in  our  Life  of  Jesus ^ 
ii.  p.  475-477  ;  Christologjf ,  ii.  p.  40-55,  and  the  litera- 
ture there  cited ;  Colani,  Jesus  Christ  et  les  croyances 
Messianiques  de  son  temps,  Paris,  1 864.  On  the  super- 
natural character  of  Christ,  the  German  article  of 
Schneckenburger,  On  the  Divinity  of  Christ  accordiiig 
to  the  Synoptical  Gospel,  Studiën  und  Kritiken,  1829, 
ii. ;  the  Dutch  work  of  Jonker,  Inquiry  as  to  the  re- 
lation iji  which  Jesus,  according  to  the  three  first  Gospels, 
was  conscious  of  standing  towards  God,  Utrecht,  1864. 

POINTS  FOR  INQUIRY. 

Review  and  criticism  of  the  principal  opinions  as  to  tlie 
significance  and  design  of  the  name  Son  of  man  (Colani, 
Hoekstra,  &c). — To  what  extent  is  a  progress  to  be  observed 
in  the  utterances  of  the  Lord,  as  to  His  Messianic  dignity? 
— Historic  and  psychological  significance  of  that  which 
occurred  at  Caesarea  Philippi  Matt.  xvi.  13-17). — Relation 
of  name  Messiah  to  that  of  Son  of  God. — Genuineness, 
sense,  and  force  of  the  expressions  (Matt.  xi.  27 ;  Luke 
X.  22. — Wherefore  does  not  the  Lord,  in  the  synoptical 
Gospels,  bring  His  superhuman  nature  and  dignity  yet  more 
clearly  into  the  foreground  ? 


SECTION    XII. 

r^  fxxxiQ  of  pings» 

The  dominion  which  the  Lord  possesses  in  the 
kingdom  of  God,  He  has  received  not  of  himself, 
but  of  the  Father.  This  Father  He  proclaims 
as  the  only  Faithful  One,  the  personal  and 
living  God,  who  operates  unceasingly,  who 
especially  reveals  himself  to  men  through  the 
Son,  and  through  the  Holy  Ghost  works  in  them 
all  that  is  truly  good.  The  purity  and  dignity 
of  this  idea  of  God  shows  at  the  same  time  that 
He  who  expressed  it  spoke  not  too  highly  of 
himself. 

I.  However  exalted  the  position  the  Lord  assigns 
to  himself,  He  feels  himself  in  His  deepest  nature 
dependent  upon  the  Father.  The  power  which  He 
possesses  is  a  power  conferred  upon  Him,*  and  the 
first  place  in  the  kingdom   of  God  falls  to  no  one 

*  Matt,  xxviii.  1 8. 


The  King  of  Khigs,  8 1 

except  as  it  is  prepared  of  the  Father.*  The  Father 
is  consequently  above-  the  Son,t  reveals  Him  in  the 
heart,J  and  always  hears  His  prayers.§  On  His  side^ 
the  Son  desires  nothing  more  ardently  than  that  the 
will  of  the  Father  should  be  done,||  and  reveals  this 
Father,  Avho  alone,  in  consequence  of  His  revelation, 
is  known.^  The  Lord  proceeds  everywhere  on  the 
pre-supposition  that  man  can  be  led,  not,  indeed,  to  a 
perfect  knowledge  of  God,  but  yet  to  a  pure  and  suffi- 
cient one. 

2.  Never  do  we  obtain  from  the  Christ  of  the 
Synoptical  Gospels  a  sharply-defined  description  of 
the  Divine  nature.  Tacitly  He  builds  yet  further 
upon  the  ideas  of  the  Old  Testament,  in  which  He 
thereby  recognises  their  truth  ;  least  of  all  does  He 
wish  to  pi'ove  the  existence  of  God.  He  sees  God  in 
all  things,  and  shows  Him  to  others  in  every  work  of 
His  hands.  He  pre-supposes  the  unity**  of  the  God- 
head, and  not  less  the  personal  nature  of  God,  in  con- 
sequence of  which  He  is  exalted  above  the  whole 
creation,  and  above  every  single  one  of  its  parts,  not 
only  as  the  highest  power,  but  also  as  the  self-conscious 
and  independent  will. 

3.  Although  the  Lord  frequently,  especially  in  the 
presence  of  a  mixed  company,  mentions  God  simply 
as  God,tt  He  is  accustomed  to  speak  to  His  disciples 
of  this  God  as  the  Father.  In  this,  and  by  no  means 
merely  in  the  recognition  of  the  sovereignty  of  God, 

*  Matt:  XX.  23.  t  Mark  xiv.  36.  %  Matt.  xvi.  17. 

§  Matt.  xxvi.  53.  II  Matt.  xxvi.  39.  H  Matt.    xi.  27. 

**  Matt.  iv.  10;  xix.  17.     ff  Luke  xviii.  7  ;  comp.  Matt.  xix.  17. 

G 


82  Theology  of  the  Nezv  Testament. 

although  this,  also,  is  acknowledged,*  is  indicated  the 
peculiarity  of  His  conception  of  God.  When  He 
names  the  name  of  Father,  He  describes  above  all  His 
own  relation  to  God  ;  but,  at  the  same  time  also,  the 
point  of  view  from  which  His  disciples  are  to  regard 
the  Highest  Being.  That  God  is  the  Father  of  all, 
inasmuch  as  He  has  created  all,  Jesus  would  certainly 
not  have  denied ;  but,  in  so  general  a  sense,  this  ap- 
pellation is  never  employed  by  Him.  He  indicates 
thereby,  not  so  much  a  natural,  as  a  moral  and 
spiritual  relationship,  whose  immediate  consequence  is 
fellowship  with,  and  resemblance  to  God.  However 
fatherly  the  disposition  which  God  cherishes  even 
towards  the  lost  sinner  (Luke  xv.  11-32),  they  only 
are  called  children  of  God,  who,  in  love  and  purity, 
bear  in  themselves  the  image  of  the  Father,  f  and,  as 
such,  are  opposed  to  the  children  of  the  Evil  One.:}: 

4.  Jesus  ascribes  to  God  no  other  attributes  than 
those  already  ascribed  to  Him  in  the  Old  Testament  ; 
but,  whilst  there,  the  holiness  of  God  comes  into  the 
foreground,  here  love  is  the  most  prominent,  the 
centre  of  Divine  perfection,  on  account  of  which  He 
presents.  Him  for  the  imitation  of  men.  §  The  three 
principal  forms  of  love,  compassion, ||  long-suffering,^ 
and  grace,**  are  all  mentioned  in  the  teaching  of  the 
Lord.  No  wonder  that  this  God  is  spoken  of  as  the 
fountain  of  all  good  gifts  (Luke  xi.  13). 

5.  The  God  of  Jesus  Christ  is  just  as  little  the  God 

*  Matt.  xi.  25.         t  Matt.  v.  9,  45,  48.         %  Matt.  xiii.  38. 

§  Matt.  V.  48  ;  Luke  vi.  36.         ||  Luke  vi.  36.         If  Luke  xviii.  7. 

**  Luke   xviii.    13. 


The  King  of  Kings.  83 

of  Deism  as  the  God  of  Pantheism.  He  does  not 
cease  to  stand  in  immediate  relation  to  that  which  He 
has  made.  He  knows  exactly  the  wants  of  all,  and  is 
able  to  satisfy  them  ;  *  His  knozuledge  and  His  power 
embrace  even  that  which  is  least  f  His  government 
is  so  boundless,  and,  at  the  same  time,  so  faultless, 
that  it  may  indeed  be  carped  at,  but  cannot  be  im- 
proved (Matt.  XX.  13-15).  While  He  rewards  the 
least  good,+  He  also  chastises  the  bad  according  to 
the  most  equitable  law  ;§  and  shows  at  the  same  time, 
by  the  manifestation  of  this  righteous  government  of 
the  world,  that  He  hears  the  unceasing  prayer  of 
faith.  II  This  prayer  is  not  merely  of  beneficial  effect 
upon  the  petitioner  himself,  but  is  also  ordained  of 
God^  as  a  means  of  obtaining  help  in  all  distress  ;  it 
is  not  even  necessary  to  make  Him  acquainted  there- 
with in  many  words.** 

6.  If  God  is  in  this  manner  known  as  Father,  it  is 
because  it  has  pleased  Him  as  such  to  reveal  himself 
He  has  done  so,  and  still  does  so,  in  nature,  ff  in  the 
history  of  humanity,  :}::J:  and  especially  of  Israel,  §§  but, 
above  all,  in  the  sending  of  His  Son.  ||||  This  revelation, 
which  is  designed  for  all,  is,  nevertheless,  only  inwardly 
contemplated  and  received  where  there  is  present  a 
particular  state  of  mind  and  spirit.  ^^     Where  this  is 

*  Matt.  vi.  8 ;  xix.  26.  f  Matt.  x.  29,  30  ;  xviii.  14. 

X  Matt.  x.  41,  42. 

§  Luke  xii.  47,48.  ||  Luke  xviii.  1-8.        H  Luke  xi.  5-8. 

**  Matt.  vi.  6-8.  ft  Matt  vi.  25-34.  H  Matt.  xix.  4-6. 

§§  Matt.  xxi.  33,  34.  nil  Matt.  xxi.  37. 

W  Matt.  V.  8;   xi.  25  j   xvi.  17. 


84  Theology  of  the  New  Testament. 

found,  we  attain  to  a  knowledge  of  God  and  of  His 
will,  such  as  is  denied  to  the  wise  of  this  world.* 

7.  As  the  Father  reveals  himself  in  the  Son,  so  also 
does  He  work  that  which  is  good  in  man  through 
the  Holy  Spirit,  who  is,  therefore,  represented  as  the 
sum  of  all  good  gifts.f  But  few  hints  does  the  Lord 
give  as  to  the  nature  and  operation  of  this  Spirit.  He 
declares  that  the  Spirit  dwells  in  Him,  J  promises  Him 
also  to  His  Apostles,  especially  for  their  strengthen- 
ing ;§  promises  this  Spirit  also  in  answer  to  the  prayer 
of  all  who  seek  salvation  ;||  while,  on  the  other  hand, 
the  sin  against  Him  alone  is  not  forgiven.^  The 
Divine  nature  of  the  Holy  Spirit  is  clearly  enough 
indicated  by  Him  where,  in  the  institution  of  Christian 
baptism.  He  links  together  baptism  into  the  name  of 
the  Spirit  with  that  into  the  name  of  the  Father  and 
the  Son  (Matt,  xxviii.  19). 

8.  From  the  foregoing  it  will  be  seen  how  infinitely 
high  the  Lord's  conception  of  God  stands  above  that  of 
heathen,  or  even  of  Jewish  antiquity.  Neither  in  the 
most  renowned  philosophers  of  antiquity,  nor  in  Moses 
and  the  prophets,  do  we  meet  such  a  presentation  of 
God's  fatherly  love  as  in  the  Gospel  of  the  kingdom. 
It  is  true,  God  is  spoken  of  in  the  Old  Testament  as 
the  Father  of  the  nation  of  Israel.**  Especially  is 
His  compassion  upon  them  that  fear  Him,tt  and  upon 
the   unfortunate, :!::{:   compared  with  that  of  a   father 

*  Luke  X.  21.       t  Matt.  vii.  1 1  ;  Luke  xi.  13.       %  Matt.  xii.  28. 

§  Matt.  X.  19,  20.         II  Matt.  vii.  1 1.  IF  Matt.  xii.  32. 

**  Deut.  xxxii.  5  ;  Isaiah  Ixiii.  16  ;  Mai.  i.  6. 

ft  Ps.  ciii.  13.  XX  Ps.  Ixviii.  5. 


The  Kiiig  of  Kings.  8^ 

towards  his  children  ;  but  never  is  this  name  given  to 
Him  in  regard  to  those  who  are  not  of  Israel,  never  is 
such  a  fulness  of  love  expressed  by  this  name  as  on 
the  Lord's  own  lips.  More  sublime  descriptions  of 
the  majesty  of  God  than  those  which  are  to  be  found 
in  the  Old  Testament  even  He  has  not  given ;  but  a 
deeper,  more  spiritual,  and  more  exalted  conception 
of  God's  nature  and  mind  than  His,  will  be  sought  in 
vain.  And,  besides,  it  is  so  pre-eminently  practical, 
that  one  can  here  speak  just  as  little  of  the  teaching 
of  divinity  as  of  theology,  but  only  of  His  teaching  of 
religion  and  of  life. 

9.  Christ's  conception  of  God  shows,  at  the  same 
time,  with  what  truth  He  testified  of  His  own  super- 
human origin  and  dignity  {See  Sec.  xi.  5).  Only  to  the 
Son  can  it  be  given  to  take  such  deep  glances  into 
the  heart  of  the  Father.  Neither  the  Semitic  race, 
nor  the  natural  beauty  of  Nazareth  (Rénan),  nor  the 
teaching  of  any  human  school,  but  only  the  per- 
sonality of  the  Lord  himself  explains  to  us  the  mystery 
of  His  conception  of  God.  Not  because  this  man  has 
the  deepest  religious  feeling  does  God  become  in  Him 
and  through  FÏim  most  manifest ;  but  because  God 
was  in  Him  as  in  no  other,  can  His  conception  of  God 
be  the  highest  and  purest.  Though  there  remain  un- 
solved enigmas  even  here,  yet  "  it  belongs  to  the 
humility  and  strength  of  science  to  acknowledge  that 
there  are  also  mysteries  in  it  which  it  has  not 
fathomed  "  (Tischendorf). 

Compare  Schmid,  Bibl.  Théol.  of  Nezu  Testament^ 
p.  126  and  following  ;  Reuss,  Hist,  de  la  Theol  Chrét., 


86  Theology  of  the  New  Testaineni. 

p.  237  and  following  ;  Lassen,  Jud.  in  Palest,  at  time 
of  Christ,  p.  248  and  following  ;  Wittichen,  Idea  of 
God  as  the  Father,  Gött,  1865. 

POINTS    FOR  INQUIRY. 

Harmony  and  difference  between  the  Lord's  conception  of 
God  and  that  of  the  Old  Testament. — Its  elevation  above 
that  of  Judaism. — To  what  extent  is  the  right  of  natural 
theology  acknowledged  by  Jesus  ? — In  what  respect  does 
His  conception  of  God  surpass  that  of  the  most  illustrious 
sages  of  antiquity  ? — Can  the  personality  of  the  Holy  Spirit 
be  deduced  from  the  Lord's  words  in  the  Synoptics  ? — Does 
His  conception  of  God  bear  a  Unitarian,  or  a  Trinitarian 
character  ?~  Criticism  of  the  naturalistic  explanations  as  to 
the  origin  of  this  idea  of  God, 


SECTION    XIIÏ. 

As  the  holy  angels  are  servants,  and  the  spirits 
of  darkness  opponents  of  the  kingdom  of  heaven, 
so  are  men  called  to  be  subjects  of  the  same. 
What  the  Lord  testifies,  concerning  the  nature 
and  natural  endowments  of  men,  shows  that  they 
are  capable  of  receiving  this  kingdom  ;  what  He 
declares  concerning  the  sin  and  wretchedness 
of  humanity,  shows  clearly  its  need  of  the  salva- 
tion of  the  kingdom  of  God. 

I.  Although  the  kingdom  of  God  has  been  founded 
on  earth,  it  does  not  find  on  earth  its  principal  servants. 
Even  the  prayer  (Matt.  vi.  lo)  which  the  Lord  pre- 
scribes ^or  His  disciples,  proves  that,  in  this  respect 
also,  He  designs  to  form  the  earth  anew,  after  the 
model  of  heaven.  He  pre-supposes,  in  fact,  that  the 
angels  stand  in  a  very  special  relation  to  this  kingdom 
of  God.  Repeatedly  He  describes  them,  not  as 
momentary  personifications  of  the    blind  powers   of 


S8  Tlieology  of  the  New  Testament, 

nature,  but  as  personal,  immaterial,  sinless,  immortal 
beings,*  who  form  together  a  heavenly  family,  before 
whose  face  the  Father  rejoices  over  the  salvation  of 
the  lost,  t  Especially  do  they  feel  an  interest  in  the 
weak  and  the  little  ones  \X  they  stand  beside  the 
believer  in  death,  §  and  minister  above  all  to  the  Son 
of  man,  both  in  His  sufferings,  ||  and  in  the  revelation 
of  His  glory.^  But,  however  great  their  knowledge 
and  holiness,**  they  stand  to  the  kingdom  of  God  in 
no  other  relation  than  that  of  honoured  and  trusted 
servants.  That  each  of  the  citizens  of  this  kingdom 
has  his  individual  guardian  angel,  is  not  taught  in 
Matt,  xviii.  I O  ;  and  just  as  little  does  the  word  ot 
Jesus  justify  any  superstitious  adoration  of  angels. 
His  angelology  contains  no  magical  elements,  like 
the  Apocryphas  of  the  Old  Testament — as,  for 
instance,  the  Book  of  Tobit  —  but  bears  a  purely 
religious  and  moral  character. 

2.  Also  concerning  the  evil — i.e.,  fallen — angels,  the 
Lord  expresses  himself  in  equally  unambiguous  lan- 
guage. Nowhere  does  He  speak  of  an  eternal  principle 
of  evil,  but  repeatedly  of  a  personal  power  which  is 
opposed  to  the  kingdom  of  God.  Not  the  evil  (thing) 
but  the  Evil  One,  is  the  enemy,  to  be  delivered  from 
whom  the  Lord  teaches  His  disciples  to  pray.ff  He 
calls  him  Beelzebub,  J :j:  Satan,  §^  and,  in  general,  the 
enemy,||l|    who   sows  the    evil  seed.  W      He   is   the 

*  Luke  XX.  34-36.         t  Luke  xv.  7,  10.        %  Matt,  xviii.  10. 

§  Luke  xvi.  22,  il  Matt.  xxvi.  54.  IT  Matt.  xiii.  41. 

•»  Matt.  xxiv.  36  ;  Luke  ix.  26.     ft  Matt.  vi.  13.     XX  Matt.  xxii.  27. 

§§  Luke  xxii.  31.  ||||  Luke  x.  19.  HI!  Mati   xiii.  39 


The  Subjects.  89 

true  Destroyer,*  for  whom  in  turn  an  everlasting 
destruction  t  is  prepared.  It  is  true  he  is  frustrated 
in  his  ineffectual  endeavours  by  the  protecting  prayer 
of  the  Lord,:}:  who  already  witnesses  his  humiliation 
from  afar.§  At  the  present  time,  however,  he  is  the 
author  of  all  misery,  even  that  of  the  body ;  ||  the 
cause,  at  the  same  time,  of  that  mysterious  sickness 
which  is  ascribed  to  demoniacal  operation.^  There  is 
no  solitary  proof  that  the  Lord,  in  these  and  such  like 
expressions,  accommodated  His  language  contrary  to 
His  own  conviction,  to  the  limited  ideas  of  his  con- 
temporaries. Much  is  even  in  irreconcilable  anta- 
gonism with  this  assertion.  He  regards  the  expulsion 
of  demons  as  one  essential  part  of  His  life's  work** 
(which  He  also  commits  to  Hisdisciples),ttand  beholds 
in  the  night  of  His  suffering  the  powers  of  darkness, 
as  in  serried  ranks,  drawn  up  against  Him  in  hostile 
array.:}::}:  Only  an  arbitrary  exegesis  can  attach  a 
smaller  degree  of  significance  to  such  expressions  than 
is  required  by  the  unity  of  the  discourse  and  the  spirit 
of  the  time.  But  an  impartial  criticism  will  not  shrink 
from  the  obligation  to  distinguish  between  the  main 
thought  expressed  in  such  declarations,  and  the  pecu- 
liar form  in  which  (in  adaptation  to  the  mode  of 
thought  then  prevalent)  it  is  expressed.  Compare, 
for  example,  Luke  xi.  24-27. 

3.  We  stand  on  firmer  ground  when  we   begin   to 
investigate  the  answer  of  the  Lord  to  the  oft-repeated 

*  Matt.  X.  28  ;cf.  Rev.  ix.  11.    f  Matt.  xxv.  41.     J  Luke  xxii.  32. 

§  Luke  x.  18.  II   Luke  xiii.  16.         \  Matt.  xvii.  21. 

♦*  Luke  xiii.  32.         ft  Luke  ix.  I  ;  x.  19.         XX  Luke  xxii.  53. 


90  TJieology  of  the  New  Testament. 

question,  "  What  is  man  ?"  We  see  at  once  that  He 
does  not  think  lightly  of  the  individual  man,  or  of 
humanity.  The  very  opposite  is  manifest  from  His 
observing  the  play  of  children,*  His  accepting  the 
children's  song  of  praise,t  His  estimate  of  the  child- 
like character. J  Only  once  do  we  read  of  His  being 
displeased  with  anything,  and  that  was  when  the  children 
were  denied  approach  to  Him  ;  §  and,  almost  as  though 
it  were  by  way  of  compensation.  He  immediately 
proclaims  His  kingdom  theirs.  Wrongly  has  it  beer 
asserted  from  such  expressions  (Schenkel)  that  re- 
demption is  not  needful  for  all,  since  children  ar^ 
already  members  of  the  heavenly  kingdom.  Were 
that  the  case,  the  mothers  ought  to  have  sought,  not 
a  blessing,  but  a  crown,  for  their  children  ;  and  tliQ 
Lord  would  have  contradicted  that  which  He  else- 
where {e.g.,  Matt.  XV.  19)  speaks  of  the  universal  cor- 
ruption of  humanity.  But  it  is  clear  He  finds  in 
children  a  receptiveness  for  His  kingdom  which,  among 
adults,  He  so  often  seeks  for  in  vain  ;  and  it  is  equally 
clear  that  He  proceeds  from  that  ideal  conception  0/ 
the  marriage  union  (Matt.  xix.  4-6)  which  far  tran- 
scends the  view  taken  by  his  contemporaries. 

4.  Upon  man's  nature  and  receptiveness  for  the 
kingdom  of  God,  Christ,  by  His  testimony,  puts  the 
highest  honour.  Man  is  more  than  the  lily,  or  the. 
flower  of  the  grass,  1|  more  than  the  sparrow  or  sheep,^ 
than  the  ox  or  ass.**     Like  all  these  he  is  a  creature 

*  Matt  xi.  16,  17.  t  Matt.  xxi.  i6;  compare  Ps.  viii.  2. 

X  Matt,  xviii.  3,  4.  §  Mark  x.  14.         ||  Matt.  vi.  25,  32. 

\  Matt.  X.  29-31  ;  xii.  12.  **  Luke  xiv.  5. 


The  Subjects.  91 

of  God,*  but  at  the  same  time  highly  exalted  above 
them,  called  to  the  kingdom  of  God,t  called  to  love 
God,  and  to  become  like  Him.:|: 

In  this  man  the  Lord  distinguishes  between  body 
and  soul,  flesh  and  spirit.g  Enough,  the  centre  of  the 
human  personality  is  for  Him  the  heart  ;  which  may 
be  not  only  without  feeling,  but  also  without  under- 
standing,||  and  thereout  come  all  perverted  thoughts.^ 
The  woi'd  conscience  never  occurs  in  His  teaching, 
but  that  He  estimated  the  tJiing  at  its  true  value  is 
plain  from  His  teaching  concerning  the  inner  eye  of 
man  (Matt.  vi.  22-23).  Noteworthy  also  in  this  respect 
is  the  parable  of  the  land  which,  because  it  is  earth 
and  not  stone,  brings  forth  of  itself  (avTofxaTr])  the 
fruit  of  the  seed  sown  (Mark  iv.  28).  There  is  conse- 
quently in  man  a  receptiveness  for  that  which  is 
Divine  ;  and  this  becomes  a  spontaneity  when,  with 
the  use  of  suitable  means,  all  that  hinders  the  opera- 
tion of  the  Gospel  is  taken  away  from  the  heart.  On 
this  ground  the  Lord  awakens  men  to  reflection,**  and 
consideration  of  what  and  how  they  hear.ff  He 
appeals  to  their  natural  understanding  and  feel- 
i^ö>++  ^^^  requires  that  they  should  judge  accord- 
ing to  reason.§§  Nevertheless,  He  places  the  heart 
in  man  above  the  intellect,I|||  and  speaks  on  that 
account  expressly  of  the  good  treasure  of  the 
heart,    from    which  the    good    is    to    be    brought.^f^ 

*  Matt.  xix.  4.  t  Luke  xii.  32.         J  Matt.  v.  48. 

§  Matt.  X.  28;  xxvi.  41.         li  Luke  xxiv.  25.         1  Matt.  xv.  19. 

**  Matt.  xi.  15  ;  xiii.  14.         ff  Mark  iv.  24  ;  Luke  viii.  18. 

XI  Matt.  xxi.  31  ;  Luke  xi.  5-8.         §§  Luke  xii.  56,  57. 

illl  Matt.  V.  3,  8.  IFt  Lukevi.  45. 


92        •       Theology  of  tJie  New  Testament. 

Not  by  that  which  man  knows,  but  by  that  which, 
properly  speaking,  he  wills,  is  his  inner  worth  deter- 
mined. Yea,  he  has  the  perilous  capacity  for  choosing 
between  life  and  death  ;*  with  which  freedom  entrusted 
to  him  is  entailed  a  tremendous  responsibility.f 

Without  doubt  man  is  created  for  something  higher 
than  this  world.  Though  his  soul  may  perish,  it  can 
never  be  slain  \X  and  the  doctrine  of  the  Sadducees  is 
on  this  very  account  a  monstrous  folly.§  The  losing 
of  life  leads  precisely  to  its  preservation  in  the  higher 
sense  of  the  word  ;  ||  and  for  the  believer  the  pledge 
of  his  everlasting  existence  is  given  in  his  personal 
communion  with  the  ever-living  God.^ 

5.  Man  is,  however,  not  only  on  account  of  his  high 
position,  capable  of  receiving  the  kingdom  of  God  ;  he 
also  stands  in  the  highest  degree  in  need  thereof  He 
is  a  sinner  before  God,  and  wretched  in  his  own  eyes. 
Whoever  asserts  that  the  Christ  of  the  Synoptics  takes 
an  estimate  of  sin  in  point  of  depth  below  that  of 
many  of  His  Apostles,  has  listened  very  superficially 
to  His  utterances  on  this  subject.  While  Paul  con- 
templates sin  in  the  light  of  his  own  experience,  Christ 
contemplates  it  in  the  light  of  the  law,  and  of  His  own 
unsullied  perfection. 

The  universal  prevalence  of  sin  is  rather  pre- 
supposed by  the  Lord  than  taught  by  Him.  He  dis- 
tinguishes, it  is  true,  between  the  moral  condition  of 
different  men  ;**   but  nowhere  is  there  any  evidence 

*Matt  vii.  13,  14.     fMatt.  xxiii.  37.     JLukexii.  4,  5  ;xvi.  19-26. 

§  Matt.  xxii.  29.  H  Matt,  x,  39  ;  xvi.  25. 

t  Matt.  xxii.  30;  Luke  xx.  38.     **  Matt.  v.  45  ;  Luke  viii.  4-15. 


TJie  Subjects.  93 

that  He  ever  regarded  any  one  of  them  as  sinless. 
The  honourable  and  good  hear*  *  is  no  absolutely  pure 
one,  but  an  upright  and  well-disposed  one,  which  is 
on  this  very  account  prepared  to  receive  the  seed  of 
the  word.  He  addresses  His  contemporaries  as  evil, 
as  contradistinguished  from  the  holy  Father; f  and 
regards  them  as  the  sick  who  need  the  physician.it 
The  whole,  whom  He  opposes  to  these,  are  in  His 
estimation  just  as  little  worthy  of  this  name  as  those 
ninety-and-nine  just  ones  § — who  need  not  conversion 
— are  perfectly  just.  Even  for  His  sincere  disciples 
He  regards  prayer  for  the  forgiveness  of  offences  as  an 
abiding  necessity  ;||  and  beside  the  lost  son  in  the 
parable  stands  no  perfectly  obedient  one ;  but  an  un- 
loving brother,  whose  self-righteousness  is  yet  more 
repulsive  than  the  unrighteousness  of  the  other.  No 
man  is  unconditionally  good,5[  and  therefore  it  is 
demanded  of  all  men,  without  exception,  that  they 
should  become  changed  in  mind.** 

7.  The  source  of  sin  is  psychologically  to  be  sought 
in  the  heart  ;tt  more  definitely  in  the  weakness  of  the 
flesh,  which,  therefore,  even  for  the  disciples  of  the 
Lord  has  a  dangerous  side.  %%  Metaphysically  it  is  to 
be  traced  to  the  Evil  One,  that  subtle  agent  of 
wickedness  §^  who  constantly  seeks  to  lead  man  to 
destruction. II II  Everyone  is  exposed  to  temptation, 
and   will    fall    into    its  snare    without    watchfulness 

*  Luke  viii.  15.  t  Luke  xi.  13.  %  Matt.  ix.  13. 

§   Luke  XV.  7,  oh  xpei""  ^X'""^^  neravoias.  \\  Matt.  vi.  12. 

^  Matt.  xix.  17.  **  Mark  i.  15.  ff  Matt.  xv.  19. 

XX  Matt.  xxvi.  41.  §§  Matt.  xiii.  39.  |j||  Luke  xxiL  31. 


94  Theology  of  the  New  Tesiameitt. 

and  prayer.  Temptation  (-Tretpacr/oto?)  and  offence 
{(TKavhakov)  are  in  this  teaching  correlative  terms, 
and  signify  that  which  leads  man  to  sinful  acts,  and 
renders  him,  through  obstinate  continuance  in  evil,  a 
child  of  the  Wicked  One  (Matt.  xiii.  38). 

8.  It  is  true,  the  nature  of  sin  is  never  expressly 
defined  by  Jesus  :  the  word  a/xaprta  signifies  in  the 
Synoptical  Gospels  the  sinful  act,  never  the  sinful 
principle.  That,  nevertheless,  the  existence  of  this 
latter  is  recognised  in  its  full  significance,  is  manifest 
from  Matt.  xv.  19  ;  compare  v.  28.  The  impulse  in 
which  it  manifests  itself  is,  per  se,  unrighteousness  and 
lawlessness  ;*  whilst  its  different  forms  bear  the  name 
of  transgressions  {-napa-nTfüixara).  In  an  admirable 
manner  does  the  Lord  describe  the  process  of  deve- 
lopment of  the  sinful  principle  under  the  image  of  the 
Prodigal  Son.  At  first  he  is  only  alienated  in  heart 
from  the  father  ;  then,  also,  he  outwardly  departs  from 
him  ;  and  by  a  false  craving  for  freedom  he  is  seduced 
from  one  degree  of  evil  to  another,  and  in  consequence 
thereof  is  plunged  in  deepest  wretchedness. 

9.  That  sin  makes  man  miserable  lies  in  the  nature 
of  the  case.  Under  its  dominion  he  becomes  a  sinner 
(djuaprwAos),  who  as  such  stands  no  higher  than  the 
despised  publican.  The  unity  of  his  inner  life  gives 
place  to  the  most  melancholy  discord. f  Yea,  his  life 
itself  becomes  another  death.:}:  In  this  condition  the 
sinner,  left  to  himself,  sinks  into  ever  deeper  misery. 
He  falls  into  a  state  of  blindness,  which  may  indeed 

*  avoyila.  Matt.  vii.  23  ;  xiii.  41  ;  compare  i  John  iii.  4, 
f  Matt  vi.  24.         X  Luke  xv.  24 ;  compare  ix.  60. 


The  Subjects.  95 

be  pleaded  as  an  excuse,*  but  which  is  in  itself  cul- 
pable. It  leads,  spite  of  the  most  powerful  warnings,! 
to  a  condition  of  obduracy;  and  this  attains  its  highest 
degree  in  that  determined  enmity  against  known  truth 
which  is  the  terrible  expression  of  the  one  absolutely 
unpardonable  sin.ij: 

10.  No  wonder  that  on  this  account  sin  is  threatened 
with  so  much  the  more  tremendous  a  chastisement,  in 
proportion  as  the  transgressor  was  more  highly 
privileged.^  For  sin  necessarily  involves  guilt,  satis- 
faction for  which  from  the  stand-point  of  the  law  can 
be  demanded  with  perfect  justice ;  but  the  expiation 
of  which  is  so  entirely  impossible  to  the  sinner,  that 
nothing  is  left  for  him  but  to  sue  for  forgiveness,  j] 
Forgiveness  is  therefore  to  be  regarded  essentially  as 
a  gracious  remitting  of  merited  chastisement ;  and 
where  this  forgiveness  is  not  conferred  the  transgressor 
has  to  fear  the  most  terrible  consequences.  Under 
different  figurative  expressions  the  Lord  shows  us 
how  this  chastisement  is  inflicted  in  eternity,^  and  how 
with  all  gradation  it  will  be  faultlessly  just.**  Nothing, 
on  the  other  hand,  warrants  us  in  the  expectation  that 
these  chastisements  themselves  will  some  day  find 
an  end.  The  mentioning  of  the  deep  gulf,tt  and 
the  closed  door,+J  gives  cause  rather  to  fear  the  oppo- 
site ;  and    though    we  should    be   able  to  infer  from 

*  Luke  xxiii.  34.  f  Luke  viii.  8  ;  viii.  10  ;  viii.  18. 

X  Matt.  xii.  31,  32.  §  Matt.  xi.  20-24  5  Luke  xii.  47,  48. 

11  Matt,   xviii.  25-27  ;  Luke  \ii.  42  ;  xii  59  ;  xviii.  13. 

^  Mark  ix.  43-49.         **  Luke  xvi.  19-25.  ff  Luke  xvi  26, 

XX  Matt.  XXV.  10 ;  Luke  xiii."25. 


96  Theology  of  the  New  Testament. 

Matt.  xii.  32 — what  however  is,  not  without  reason, 
doubted — the  possibiHty  of  the  forgiveness  of  many 
sins  in  the  future  ;  yet  the  terrible  sentence  upon  one 
sin  remains  in  any  case  in  its  undiminished  force. 

II.  Thus  is  the  sinner,  so  far  as  in  him  hes,  hope- 
lessly,* but  yet  not  irrecoverably  lost.f  The  lost 
piece  of  money  can  be  restored,  the  wandering  sheep 
brought  back — but  never  of  its  own  strength.  The 
objective  necessity  for  redemption  which  cannot  be 
overlooked,  must  become  subjectively  understood  and 
felt.J  The  self-righteousness,  in  which  this  is  denied, 
renders  only  the  more  culpable  ;  and  hypocrisy  is  the 
only  sin  against  which  the  gracious  Jesus  shows  him- 
self inexorably  severe. 

On  the  subject  of  Demonology,  see  our  Life  of 
Jesus,  Part  ii.  p.  140,  and  following,  and  the  literature 
there  adduced.  On  the  sin  against  the  Holy  Ghost, 
Life  of  jesiis,  ii.  330  and  following.  On  the  Anthro- 
pology and  Hamartology  of  the  Lord  as  a  whole — 
see  Reiiss,  Histoire  de  da  Theol.  CJirét.  du  Siècle  Apostol. 
i.  p.  195  and  following.  Schmid,  Biblical  Theology  of 
the  Nezv  Test.,  i.  p.  230,  etc.  Professor  Scholten,  in  his 
Geschied,  der  Chr.  Godgeleerdheid,  remarkably  enough, 
passes  over  this  entire  point  in  silence. 

POINTS   FOR   INQUIRY. 

The  traces  of  Demonology  in  Judaism. — Are  the  uttevances 
of  Jesus  concerning  the  kingdom  and  power  of  darkness  the 

•  Luke  xix.  10.          t  Matt.  xix.  25,  26.  *  Lukexviii.  14. 


The  Subjects.  07 

fruit  of  accommodation  ? — Of  personal  error  ? — Or  of  the 
knowledge  of  a  mysterious  reality  ? — In  what  respect  does 
the  Anthropology  of  Jesus  stand  above  that  of  Moses  and 
the  prophets  ?— To  what  extent  can  the  high  position  He 
assigns  to  children  be  harmonized  with  the  hypothesis  of  a 
universal  corruption  through  sin? — What  does  Luke  xv.  1 1-16 
teach  concerning  the  history  of  the  development  of  sin  ? — 
Does  the  teaching  of  the  Lord  according  to  the  Synoptics 
not  contain  the  slightest  traces  of  the  doctrine  of  the 
aTTOKaTauTatri^  ? — Does  His  indication  ot  the  sin  against  the 
Holy  Ghost  receive  fiurther  illustration  from  other  texts  of 
the  New  Testament  ? 


SECTION    XIV. 

The  blessedness  of  the  kingdom  of  God — 
although  preparation  was  made  for  it  under 
the  legal  economy  of  the  Old  Testament,  to 
which  the  Lord  stands  in  a  very  definite  rela- 
tion— was  first  actually  manifested  and  brought 
to  light  in  and  through  Him.  It  consists  in  the 
enjoyment  of  temporal  and  spiritual  blessings, 
which  begin  here  and  are  completed  in  the 
future.  The  earthly  manifestation,  the  active 
life,  the  redeeming  death,  and  the  heavenly 
glory  of  Jesus  Christ,  have  together  the  definite 
aim  of  bringing  this  salvation  unto  all. 

I.  In  order  for  ever  to  make  an  end  to  the  dominion 
of  sin  and  misery  (Sec.  13)  Christ  arose  with  the 
Gospel  of  the  kingdom  (Mark  i.  15).  Although,  how- 
ever, He  proclaims  the  Gospel  as  something  relatively 
new  this  novelty,  in  His  estimation,  exists  not   in  the 


Salvation.  99 

thing  itself.  We  have  already  (Sec.  ix.  7)  had  oc- 
casion to  observe  the  contrary  ;  but  this  is  the  place  in 
which  to  direct  our  attention  to  the  relation  in  which 
the  Lord  places  His  word  and  work  to  the  Old 
Testament,  especially  to  Mosaism  and  the  prophetic 
teachings. 

2.  The  sacred  Scriptures  of  Israel  form  in  His  eyes 
a  collection  of  priceless  worth.  He  appeals  continually 
and  exclusively  to  the  utterances  of  the  Law,  of  the 
Prophets,  and  of  the  Psalms.  Yea,  for  the  whole  canon 
of  the  Old  Testament  He  gives  a  by  no  means 
ambiguous  testimony.*  "  It  is  written  "  is  the  rule  for 
His  own  faith,  and  His  own  conduct  ;  and  thrice  does 
the  Book  of  Deuteronomy  afford  Him  a  weapon 
against  the  kingdom  of  darkness.f  He  teaches,  more- 
over, that  the  same  rule  is  binding  on  His  contem- 
poraries \X  and  regards  it  as  utterly  inconceivable  that 
the  Scripture  should  not  be  fulfilled.^  The  word  of 
Scripture  possesses  assuredly  a  teleologie  signifi- 
cance ;||  and  His  own  relation  to  the  Scripture  He 
expresses  in  the  words  "  not  to  destroy  (dissolve),  but 
to  fumi."1[ 

3.  It  is  not  difficult  to  determine  the  relation  in  which 
the  Lord  stands  to  the  prophetic  part  of  Scripture.  The 
whole  Old  Testament  economy  of  salvation  He  regards 
as  one  continual  preparation  for  His  coming  ;**  but 
especially  in  the  words  of  the  prophets  does   He  see 

*  Matt,  xxiii.  35  ;  Luke  xxiv.  44.  f  Matt.  iv.  4-10. 

X  Luke  X.  26;  xvi.  29-31  ;  Matt.  xix.  8. 

§  Matt.  xxvi.  54 ;  Luke  xxii.  37.  ||  Luke  xvi.  16. 

U  Matt  V.  17.  **  Matt  xxi.  33-37. 


loo  TJieology  of  the  New  Testament. 

direct  references  to  His  person  and  work,*  and  even 
to  His  forerunner  ;t  and  finds  these  references  also 
in  those  places  where  without  His  guidance  we  should 
not  have  expected  them  {e.g.  Matt.  xxi.  42).  Evi- 
dently He  regards  the  word  of  prophecy  from  the 
typico-symbolical  stand-point,  and  demands  that  His 
disciples  also  should  do  so  (Luke  xxiv.  25-27). 

4.  Less  easy  is  it  to  determine  the  relation  in  which 
the  Lord  stands  to  the  law.  Thus  much  is  at  once 
clear,  that  He  feels  himself  in  spirit  raised  above  its 
letter,:{:  and  bows  by  a  voluntary  subjection  of  him- 
self, to  its  various  precepts.  That  necessity,  however, 
can  release  from  its  obligation,!  is  by  no  means  over- 
looked by  Him.  Least  of  all  does  He  show  any 
reverence  for  human  tradition,  which  He  strictly  dis- 
tinguishes from  the  precepts  of  the  Divine  law.||  These 
last  are  binding  upon  himself  and  upon  His  disciples, 
without,  however,  its  appearing  that  He  attaches  less 
significance  to  the  ceremonial  requirements  of  Moses, 
than  to  the  moral  precepts.^  It  is  nowhere  found 
that  He  either  himself  ever  transgressed  any  original 
precept  of  the  law,  or  suffered  his  disciples  so  to  do. 
In  the  great  antitheses  of  the  Sermon  on  the  Mount 
(Matt.  V.  21-44),  He  combats  indeed  the  later  addi- 
tions, but  not  the  original  requirements  of  the  law. 
He  expressly  censures  those  who  neglect  the 
weightiest  matters  of  the  law ;  but  requires  that  also 
the  lightest  should  not  be  disregarded.**     From  those 

*  Lukeiv.  18-19  jxviii.  31.  f  Mark  ix.  13. 

X  Matt.  xii.  6;  xvii.  27.  §  Mark  ii.  21-28.  ||  Matt.  xv.  9. 

^  Compare  Luke  ii.  41-43  ;  Mark  i.  44 ;   Matt  xxvi.  18. 

**  Matt,  xxiii.  23. 


Salvation.  lor 

of  His  contemporaries  who  retain  in  spirit  the  legal 
stand-point  He  demands  constantly  a  strict  ob- 
servance of  the  law.*  The  multitude  are  required  to 
act  according  to  the  words  of  the  Scribes  ;t  and 
His  disciples  are  called,  for  the  immediate  future 
at  least,  to  observe  the  Sabbath-commandment.4: 
Thus  also,  towards  the  end  of  His  public  life.  He  con- 
firms that  which  He  had  said  at  the  beginning 
thereof,§  concerning  the  inviolable  sacredness  of  the 
law. 

On  the  other  hand,  it  is  seen  that  Jesus  regarded 
the  permanent  union  of  the  Old  and  the  New  as  im- 
possible, yea,  destructive  (Matt.  ix.  15-17).  He  fore- 
saw and  predicted  a  time  in  which  the  old  form  should 
be  broken  through  by  the  new  spirit  ;  and  certainly, 
when  He  asserted  the  city  and  temple  would  fall.  He 
could  not  have  expected  that  after  this  time  the 
Israelitish  form  of  worship,  according  to  the  letter  of 
the  law,  would  continue  to  maintain  its  sway.  But 
with  profound  wisdom  He  leaves  the  letter  untouched, 
so  long  as  the  spirit  which  He  feels  living  in  himself 
had  not  passed  over  to  His  disciples,  and  waits  calmly 
(in  the  full  consciousness  that  a  new  covenant  would 
be  brought  in  by  Himself)||  for  the  highest  blessing 
promised  under  the  old  covenant.^     Thus,  in  the  con- 

*  Matt.  xix.  18  ;  compare  also  that  which  is  added  to  Luke  vi.  5  in 
codex  D.  ó>^  Tischendorf  or  Alford.  ("  On  the  same  day  seeing  one 
working  on  the  Sabbath,  He  said  to  him  :  Man,  if  thou  knowest  what 
thou  art  doing  thou  art  blessed  ;  but  if  not  thou  art  accursed,  and  a 
transgressor  of  the  law.") 

f  Matt,  xxiii.  3.  %  Matt.  xxiv.  20.  §  Matt.  v.  18. 

II  Matt.  xxvL  28.  H  Jer.  xxxi.  31-34. 


102  Theology  of  the  New  Testament. 

sciousness  of  the  Lord,  the  fulfilling  of  the  law  blends 
together  in  a  higher  union  with  the  end  of  the 
dominion  of  the  letter.  Law  and  prophets  must  both 
serve  to  proclaim,  and  prepare  the  way  for,  the  salva- 
tion He  came  to  bring. 

5.  The  salvation  assured  in  Him  to  the  subjects  of 
the  kingdom  of  God  is  by  no  means  of  an  exclusively 
spiritual  kind.  The  meek  one  shall  inherit  the 
earth,  the  faithful  servant  receives  wide-extended 
dominion  and  reward.*  Yet  this  outward  blessing 
comes  only  after  the  attainment  of  the  inner,  with 
which  we  have  above  all  to  do.  As  well  negatively  as 
positively,  this  blessedness  is  described  by  the  Lord  in 
the  fairest  colours.  Those  who  inherit  the  kingdom 
of  God  escape  thereby  all  the  misery  which  arises  from 
being  lost ;  they  are  for  ever  preserved.f  Their  sins 
are  forgiven  them,:|:  and  in  consequence  thereof  they 
enjoy  a  calm  repose  elsewhere  sought  in  vain.§  This 
enjoyment  is  modified  according  to  the  different  con- 
dition of  those  for  whom  it  is  designed.  To  the  blind 
is  promised  sight,  to  the  captives  liberty,  to  the 
mourning  consolation,  to  the  hungry  satisfaction,  to 
the  oppressed  a  rich  compensation  for  all  that  has  here 
been  suffered  for  the  sake  of  Christ.  It  cannot,  how- 
ever, be  ignored  that  the  central  point  in  the  prospect  of 
salvation,  as  opened  up  by  the  Christ  of  the  Synoptics, 
lies  not  in  the  present,  but  in  the  future  life.  To  the 
everlasting  life  His  own  eye  (as  well  as  the  eye  of  His 

*  Matt.  V.  5  ;  xix.  28  ;  xxv.  21.  f  Luke  xix.  lo. 

X  Luke  vii.  50 ;  xviii.  14.  §  Matt.  xi.  28. 


Salvation.  103 

contemporaries)  is  ever  directed ;  and  this  life  is  con- 
ceived of  as  a  condition  beyond  the  grave.  It  is  con- 
ferred on  the  return  of  the  Lord  in  His  glory  upon 
him  who  has  complied  with  the  appointed  conditions, 
and  as  such,  puts  for  ever  an  end  to  earthly  distress  ; 
while  at  the  same  time  it  makes  the  redeemed  of  the 
New  Testament  partakers  of  that  joy  of  which  the 
patriarchs  of  the  old  covenant  had  already  tasted  * 

6.  The  question  remains  to  be  answered,  what  the 
Lord  according  to  His  own  teaching  has  done,  is  doing, 
or  will  do,  to  confer  upon  the  world  this  unspeakable 
blessedness.  Even  His  coming  into  the  world,  to  which 
He  did  not  originally  belong,  has  for  its  object  to 
receive  a  kingdom,  and  to  seek  the  lost  ones  as 
subjects  of  that  kingdom.f  He  came  forth,:J:  there- 
fore, especially  to  the  lost  sheep  of  the  house  of 
Israel,  §  and  the  whole  labour  of  His  life  was  con- 
secrated to  this  great  end.  As  a  sower  He  enters 
upon  the  field  of  the  world;  and  calls  Himself  the 
Teacher  of  His  disciples. ||  Even  His  miracles  must 
serve  to  make  known  that  the  kingdom  of  God  is  come 
near,5[  and  to  reveal  Him  as  the  Christ.**  He  cer- 
tainly does  not  favour  an  unhealthly  craving  after  the 
miraculous,  regards  false  miracles  as  possible,  and 
forbids  the  untimely  proclamation  of  His  own  ;tt  but, 
on  the  other  hand,  He  recals  His  miracles  to  the  mind 
of  His  disciples,:}:^  and  pronounces  inexcusable  the 

*  Matt  viii.  ii,  12.         f  Luke  xix.  10,  12.         J  Mark  i.  38. 

§  Matt.  XV.  24.  Ij   Matt,  xxiii.  8  ;  compare  xxvi.  55 

f  Matt.  xii.  28.  **  Matt.  xi.  4,  5. 

ft  Matt.  viii.  4;  xvi.  1-4;  xxiv.  24.  XX  Mark  viii.  19-21. 


i04  Theology  of  tJte  New  Testameiit 

rejection  of  a  word  confirmed  by  such  deeds.*  Cer- 
tainly a  proof  that  the  working  of  miracles  constituted 
in  His  opinion  no  such  subordinate  element  in  His 
earthly  activity  as  it  has  since  been  the  fashion  with 
unbelief  to  assert. 

7.  It  is,  however,  especially  His  suffering  and  dying 
that  He  brings  into  immediate  relation  with  the  com- 
munication of  the  blessings  of  the  kingdom  of  God. 
No  purely  historic  criticism  will  dispute  that  the  Lord 
prophesied  beforehand  his  sufferings  and  death.  It  is 
true  there  is,  according  to  the  unanimous  account  of 
the  Synoptics,  a  point  in  His  history  f  after  which 
these  references  come  more  distinctly  into  the  fore- 
ground ;  but  even  before  this  there  were  by  no 
means  wanting  allusions,  figurative  indeed,  but  not 
the  less  remarkable.^  The  more  nearly  the  earthly 
life  of  Jesus  approaches  its  end,  the  more  clear  do 
they  become  ;§  and  terminate  finally  in  a  clear  indi- 
cation of  the  time  and  the  way  and  manner  of  His 
death,  II  united  at  a  comparatively  early  period  with 
the  promise  of  His  resurrection.^  That  the  disciples 
understood  not  this  saying**  explains  the  more  easily 
their  after-forgetfulness  of  it.  At  the  same  time,  this 
account  (compare  Mark  ix.  32)  shows  that  the  prophecy 
itself  was  not  afterwards  fabricated  ex  eve?itii.  The 
point  of  view  from  which  the  Lord  regards  this  suffer- 
ing and   death   is   from  beginning  to  end  the  same, 

*  Matt.  xi.  2024.  t  Matt.  xvi.  21-23. 

X  Matt.  ix.  15  ;    xvi.  24,  25. 

$   Luke  xii.  50  ;  xiii.  33  ;  compare  Matt  xvii.  22,  23 ;  xx.  18,  19. 

[|  Matt.  xxvi.  2.  IT  Matt.  xvi.  21.  **  Mark  ix.  9,  10. 


Salvation.  1 05 

It  belongs  to  that  which  is  of  God*     He  must  be 
put  to  death  that  the  Scripture  may  be  fulfilled. f   We 
can  here  just  as  little  think  of  a  purely  moral  neces- 
sity as  from  the  well-known  parable  of  the  ungrateful 
husbandmen    (Matt.     xxi.    37)    we    can    deduce    the 
conclusion — God    really    expected    the   world    would 
reverence  His  Son.    ^The  end   for  which   His  dying 
was  so  absolutely  necessary  is  often    expressly    de- 
clared.      He  has  come   to   serve  \X    and  this  serving 
attains  its  highest  point  in  the  voluntary  surrender  of 
His  soul  as  a  ransom  for  many.     Not  some  simply, 
but  many,  are  thereby  delivered  from  the  destruction 
of  which  they  must  otherwise  have  remained  the  prey. 
His   blood  is  shed  for  many  for  the  remission   of  sins 
(Matt.  xxvi.   28)  ;  i.  e.,  that  there  may   be   for  them 
forgiveness  of  sins.     Although  only  Matthew  adduces 
these  words,  we  are  not  justified  (with  Baur)  in  regard- 
ing them  as  unhistoric  ;  since,  apart  from  the  addi- 
tional words,  "for  the  remission    of  sins,"    the    idea 
expressed  thereby  is   already  essentially  present   in 
speaking  of  the  blood  of  the  New  Covenant.^      That 
the   Lord   regarded    His  death   at   the  same  time  in 
the  light  of  a  propitiatory  sacrifice  is  clear  from  the 
account  given  by  Luke  of  the  Last  Supper,  as  com- 
pared with  the  general  cc 'Stents  of  Isa.  liii ,  which  are 
here  manifestly  present  tc    the  mind  of  Jesus.||     The 
question — repeated  notwithstanding  all  these  declara- 
tions of  Jesus — "whether  there  has  not  been  in  the 

*  Matt.  xvi.  23.  t  Luke  xxii.  37. 

X  Matt.  XX.  28  ;  Mark  ix.  45.  §  Compare  Exod.  xxiv.  8. 

II  Luke  xxii.  37  ;  compare  also  Luke  xxiii.  31. 


io6  Theology  of  the  New  Testament 

course  of  time  more  put  into  them  than  they  originally 
contained  "  (Baur),  is  to  be  expected  from  a  certain 
well-known  stand-point  ;  but  only  calls  forth  on  the 
other  side  the  charge  of  a  pai'ti  pris.  So  much,  at 
least,  is  certain — that  Jesus'  own  words  nowhere 
contain  anything  which  is  in  contradiction  with  His 
utterances  concerning  the  object  and  fruit  of  His 
death.  That,  in  Matt.  ix.  2  and  xviii.  35,  forgiveness 
of  sins  is  spoken  of  without  the  immediate  mention  of 
His  death,  is  at  that  time,  and  under  those  circum- 
stances, easily  conceivable.  Equally  may  we  admit 
that  the  parable  of  the  Prodigal  Son  contains  pure  and 
glorious  truth,  without  seeking  to  find  in  it  the  whole 
of  the  truth  concerning  propitiation  ;  which  could 
be  revealed  only  later.  And  never  must  it  be  forgotten 
that  Jesus,  for  wise  reasons,  was  accustomed  to  speak 
but  little  of  His  death. 

8.  Far  from  the  work  of  the  Lord,  by  which 
He  prepares  for  the  world  the  highest  blessings, 
coming  to  an  end  with  His  death,  rather  does 
His  heavenly  glory  stand  in  the  closest  connection 
— as  with  His  own  humiliation,  so  also  with  the 
completion  of  His  plan  of  salvation.*  On  this 
account  He  professes  himself  King,t  and  ceases  not 
after  His  exaltation  to  stand  in  personal  relationship 
with  His  own. J 

That  in  this  promise  more  than  a  mere  moral  power 
must  be  intended,  is  evident  from  the  assurance  that 
all  power  is  given  Him  m  heaven  also  (Matt,  xxviii.  18). 

*  Luke  xxiv.  26,       f  Matt.  xxv.  40.       %  Matt,  xviii.  20 ;  xxviii.  20. 


Salvation.  107 

This  power  He  manifests  in  ever  greater  measure, 
and  this  revelation  He  speaks  of  as  a  coming  in  glory. 
This  coming  begins  even  with  His  life  on  earth, 
makes  progress  before  the  eyes  of  all  during  the  life- 
time of  some  of  the  Apostles — especially  in  the 
destruction  of  Jerusalem* — and  will  be  seen  in  its 
full  perfection  only  in  the  completion  of  the  ages,  the 
indications  of  which  correspond  with  those  of  the 
downfall  of  Jerusalem  (Matt.  xxiv.  and  xxv).  It  is  as 
when  a  stone  is  cast  into  the  water,  it  describes  ever 
larger  circles,  until  the  last  loses  itself  in  the  wide 
expanse. 

On  the  relation  of  the  Lord  to  the  Old  Testament 
in  general,  and  to  the  Mosaic  law  in  particular,  see 
Lechler,  das  A.  T.  in  den  Reden  Jesu,  Studiën  und 
Kritiken,  1854,  I.  E.  J.  Meyer,  iiber  das  Verhdltniss 
jfesu  und  seiner  J  linger  znni  Mos.  Gesetz.  Dr.  Ph.  S. 
van  Ronkel,  Specimen  J.  C.  doctrinam  exhibens  de 
V.  T.  libris,  Traj.  i860.  Comp.  J.  E.  R.  Kauffer,  de 
bibl  Cö^^s  amviov  notione,  Dresd.,  1838.  J.  Riet.,  de 
leer  van  Jezus  aang.  de  (ati]  alóvios,  Utr.,  1864.  C.  A. 
Hasert,  Ueber  die  Vorhersagungen  J.  von  seinem  Tode 
zmd  seiner  A  uf erst.,  Berl.,  1839.  A.  Ritzschl,  die  Neu- 
testani.  Aussagen  iiber  den  Heilswerth  des  Todes  Jesu, 
in  the  Jahrb.  fur  deutsche  Theol.,  1863,  ii. 

*  Matt  xvi.  28 ;  xxvi.  63,  64. 


io8  Theology  of  the  Nezu  Testament. 

POINTS  FOR  INQUIRY. 

To  what  extent  does  He  place  himself  upon  the  same  level 
with  the  servants  of  God  of  the  Old  Testament,  and  to  what 
extent  above  them? — Is  the  conjecture  that  the  prediction 
of  His  death  and  resurrection  may  have  been  modified  ex 
eventu  critically  well-founded  ? — May  we  assume  that  He  has 
spoken  more  on  this  point  than  the  Evangelists  relate  ? — 
Can  we  understand  in  the  same  sense  all  His  utterances 
with  regard  to  His  "  coming  ?  " 


SECTION    XV. 

CIj^  Slag  rrf  SalbatmiT, 

Although  all  are  called  to  the  blessedness  of 
the  kingdom  of  God,  it  can  be  partaken  of  by 
the  sinner  only  through  penitence,  faith,  and 
that  renewal  of  heart  which  is  manifest  in  the 
bearing  of  the  whole  life.  All  who  tread  this 
path  form  together  a  spiritual  community,  which 
on  account  of  its  peculiar  constitution — but, 
above  all,  on  account  of  its  character  and 
tendency — stands  far  above  every  other ;  and  is 
destined  to  extend  itself,  and  to  endure  unto  the 
end  of  the  world. 

I.  Since  the  kingdom  of  God  is  primarily  designed 
for  all  (Sec.  x.  2),  so  must  also — according  to  the 
teaching  of  the  Lord — all  be  invited  thereto.  Although 
His  personal  mission  extended  only  to   Israel,*  and 

*  Matt.  XV.  24. 


no  Theology  of  the  New  Testament. 

His  Gospel  was  first  brought  to  this  nation  ;*  yet  He 
foresaw,  desired,  and  required  the  early  removal  of 
the  wall  of  separation.  Christian  universalism  has  its 
origin,  not  in 'Paul  (Tubingen  school),  but  in  Jesus 
himself,  as  we  know  Him  from  the  Synoptical  Gospels. 
The  more  Israel  rejects  the  message  of  the  kingdom, 
the  more  does  He  dwell  on  the  calling  of  the 
Gentiles.f  Many  indeed  are  already  called,  and  all 
must  be  so  ;  all  bear  the  name  of  called  to  whom  in 
reality  the  invitation  of  the  kingdom  of  God  has  come, 
whether  they  have  accepted  the  same  or  not.  They 
who  accept  it  are  by  far  the  lesser  number,  and  bear 
the  name  of  the  chosen.J  God  himself  has  brought 
them  to  the  enjoyment  of  this  privilege  ;§  while  he,  on 
the  other  hand,  who  has  experienced,  in  connection 
with  himself,  the  labour  of  seeking  love,  and  yet  fails 
to  attain  to  this  blessedness,  must  ascribe  to  himself 
the  loss  thereof. II 

2.  Such  a  chosen  partaker  of  the  blessings  of 
salvation  will  he  only  be  who  has  undergone  a  great 
change  ;  and  this  is,  according  to  the  view  of  the 
Lord,  necessary  for  all — even  for  His  Apostles.^ 
Neither  with  His  forerunner  (Luke  iii.  8),  nor  with 
himself,  does  a  merely  external  descent  from  Abraham 
suffice,  in  order  to  become  a  citizen  of  the  kingdom  of 
God.  He  demands  an  inner  change  of  mind  (juercii^oia) 
with  an  outward  returning  (ènLaTpofj»/])  to  the  way  of 
life.**     But  whilst  the  demand  of  John  is  especially 

*  Luke  xxiv.  47.         t  Luke  xiv.  16-24.         %  Matt.  xxii.  14. 

§  Matt.  xi.  25,  26 ;  xvi.  17.      l|  Matt,  xxiii.  37      IF  Matt.  xviiL  3. 

**  Luke  xvii.  4. 


TJte   Way  of  Salvation.  Ill 

directed  to  the  outward  life  of  morality,*  Jesus  directs 
His  eye  especially  to  the  inner  life.  The  true  start- 
ing-point in  conversion  He  points  out  with  admirable 
precision  under  the  figure  of  the  Prodigal  Son,  who 
begins  to  come  to  himself.f  Instead  of  the  Pharisaic 
principle,  yrö;;^  without  inwards,  that  of  Jesus  is  from 
witJiin  oiitwards.X  Upon  the  inward  state  of  the 
heart  depends  Avith  Him  not  only  much,  but  all.§ 
Only  where  this  is  shown  to  be  right  has  the  outward 
reparation  for  the  misdeed  value  in  His  eyes.|| 

So  high  does  the  demand  for  conversion  stand  with 
Him,  that  it  must  ever  be  proclaimed  in  immediate 
connection  with  the  promise  of  the  forgiveness  of 
sins  \%  because,  while  never  affording  a  title  to  the 
enjoyment  of  forgiveness,  it  is  the  indispensable  con- 
dition thereof. 

3.  With  equally  great  emphasis  does  Jesus  demand 
the  presence  of  faith  (Trtort?)  which  stands  in  the  closest 
connection  with  conversion.  He  understands  thereby 
not  merely  a  barren  consent  of  the  understanding,  but 
rather  a  confiding  acceptance  of  that  which,  upon  good 
evidence,  we  may  regard  as  truth.  Whilst  He  speaks 
of  believing  John  the  Baptist**  (airw).  He  speaks 
of  a  believing  iri  himselfff  (ets  ejuè),  which  expresses  a 
closer  relationship.  The  object  of  the  faith  demanded 
by  Him  is,  in  general  the  Gospel, %%  or  in  a  wider  sense 
all    that    the   prophets   have    declared,§§    or    (in    its 

*  Luke  iii.  10-14.  t  Luke  xv,  17.  \  Luke  xi.  39-41. 

§  Matt.  xii.  33-35-  II  Luke  xix.  8,  9.  \  Luke  xxiv.  47. 

**  Matt.  xxi.  25,  32.         ft  Matt,  xviii.  6  ;  Mark  ix.  42. 

XX  Mark  i.  15.  §§  Luke  xxiv.  25. 


1 1 2  Theology  of  the  New  Testament 

highest  development)  God*  But  since  He  is  con- 
scious of  being  himself  the  centre  of  the  Gospel  of 
God,  He  demands  not  only  faith  in  His  word,  but  also 
in  His  own  person.f  Upon  this  faith  He  makes 
dependent  not  only  the  working  of  His  miraculous 
deeds,  J  but  also  participation  in  the  kingdom  of  God.§ 
In  His  estimation  faith  is  certainly  the  highest  element 
in  man's  moral  life — the  only  one  of  which  we  read 
that,  either  by  its  high  development  or  by  its  entire 
absence,  it  called  forth  the  wonder  of  the  Lord.,]  It 
is  not  strange,  therefore,  that  faith  has  here  the 
greatest  promise  attached  to  it,^  yea  that  He  desires 
above  all  to  find  faith  upon  the  earth  at  His  return 
(Luke  xviii.  8). 

4.  As  this  faith  is  at  first  a  coming  to  Christ,**  so 
does  it  manifest  itself  in  a  continued  following  of 
Him.  This  following  is,  however,  impossible  without 
perfect  self-denial  ;  and  if  this  is  to  have  any  signifi- 
cance, it  must  be  a  voluntary,  daily-renewed,  and  con- 
stant practice.ft  This  demand,  so  peculiar  and 
original  in  form,  has  no  less  an  object  than  the  spiritual 
delivering  up  to  death  of  all  that  hinders  our  entirely 
consecrating  ourselves  to  the  cause  of  the  Lord,  with- 
out shrinking  even  from  that  which  is  most  arduous.  J  J 
The  Lord  consequently  demands  deep  and  earnest 
consideration  before  we  begin  to  follow  Him ;  §§  but 
after  we  have  once  taken  the  decisive  step,  then,  also, 

*  Mark  xi.  22.  f  Trio-Tei/oVrw;/  et's  e/ie.    Mark  xviii.  6. 

X  Matt.  ix.  29.         §  Mark  xvi.  16.  1|  Mark  vi.  5  ;  Lukevii.  10. 

*\\   Matt.  xvii.  20.  **  Matt.  xi.  28.  f  f  Luke  ix.  23. 

XX  Mark^ix.  43-50;  Luke  xiv.  26,  27.  §§  Luke  xi^^.  28-31, 


Tlie   Way  of  Salvation.  1 13 

a  selt-surrender  and  stedfast  fidelity  which  ventures 
the  uttermost  in  order  to  win  that  which  is  best.* 

5.  He,  therefore,  who  first  comes  to  Christ,  and  then 
follows  ^//^r  Him,  naturally  walks  henceforth  in  a  differ- 
ent path  from  that  in  which  he  has  hitherto  walked. 
Upon  the  subject  of  the  kingdom  of  God  is  manifestly 
imposed  the  obligation  to  faithful  effort  :  not  in  order 
to  repose,  but  to  toil  and  to  win,  is  he  called  into  the 
service  of  his  Lord, f  In  this  activity,  his  maxim 
must  ever  be — Conscientious  fidelity  united  with  con- 
tinual watchfulness  in  regard  to  an  ever-uncertain 
future.:}:  Consistently  herewith  Christ  urgently  en- 
joins upon  him  persevering  prayer,§  a  holy  solicitude, 
which  eventually  reiiders  possible,  and  even  easy,  a 
becoming  freedom  from  anxiety.  1|  But  the  spirit  of 
the  children  of  the  kingdom  must  especially  manifest 
itself  in  their  conduct  towards  others,  and  towards 
each  other.  Whilst  they,  as  far  as  possible,  live  at 
peace  among  themselves,^!  yea,  seek  their  true  great- 
ness in  fulfilling  the  offices  of  ministering  love,**  they 
are  called  to  show  forth  love  to  all  ft — even  to  the 
enemy :{::!: — and  to  make  manifest  that  they  are  in  this 
respect  under  the  guidance  of  another  spirit  than 
that  of  the  world  ;  yea,  even  than  that  of  the  Old 
Testament.§§  Only  thus  do  they  approach  that 
moral  perfection  which  must  be  the  object  of  all  their 
endeavour  (Matt.  v.  48). 

*  Matt.  xix.  29,  30  ;  xxiv.  13.      f  Matt.  vii.  21  ;xxi.  28  ;  xxv.  14. 

J  Luke  xii.  35,  36,46.  §  Matt.  xxvi.  41  ;  Luke  xviii.  i-iS. 

y  Matt.  vi.  25-34.  IT  Mark  ix.  50.  **  Matt.  xx.  25-28. 

ft  Luke  X.  25-37.  XX  Matt.  v.  44.         §§  Luke  ix.  55. 

I 


114  Theology  of  the  New  Testament. 

6.  It  is  impossible  that  those  who  are  animated 
with  such  a  spirit  should  remain  permanently  alone. 
They  form  a  spiritual  community,  of  which  we  cannot 
for  a  moment  doubt  that  it  is  in  accordance  with  the 
mind  of  the  Lord.  It  is  true  His  utterances  do  not 
tell  us  that  He  willed  a  Church  in  the  sense  in  which 
this  word  is  afterwards  used.  The  word  itself  (e'/cKAryo-ta) 
occurs  only  twice*  in  the  Synoptics;  and  in  the  latter 
case  (Matt,  xviii.  17),  it  seems  to  be  used  only  in 
general  to  denote  the  assembly  of  His  disciples 
(^np,  co7ivocata  societas,  used  also  of  the  Synagogue). 
Without  our  impugning,  with  Reuss,  the  historic 
fidelity  of  the  former  (Matt.  xvi.  18),  it  is  at  once 
evident  that  there  was  present  before  the  mind  of  the 
Lord  an  ideal  which  would  be  realized  only  in  the 
future.  If,  therefore,  He  leaves  to  the  Spirit,  who  shall 
later  guide  His  disciples,  to  call  into  being  the  form 
which  shall  unite  them  and  all  believers  together ;  yet 
does  the  King  of  the  kingdom  of  God  evidently  con- 
cern himself  with  the  community  of  His  subjects  as  a 
thing  of  the  highest  importance.  He  assuredly  did 
not  design  to  prepare  the  highest  blessings  of  salvation 
merely  for  a  greater  or  lesser  number  among  them, 
but  for  all  His  disciples.  This  is  evident  even  from 
the  parable  of  the  wedding-feast  and  the  many  guests, 
the  vineyard  with  its  different  labourers,  the  house- 
hold with  its  various  grades  of  servants.  Therefore  does 
He  educate  His  disciples  not  singly,  but  together,  united 
into  a  little  community.  Even  in  regard  to  the  spirit 
in  which  they  are  henceforth  to  be  united,  He  lays 

*  Matt.  xvi.  i8;  xviiL  17. 


The   Way  of  Salvation,  115 

down  certain  immutable  principles.  Fasting  cannot 
be  imposed  on  tlTem,*  the  oath  must  be  superfluous 
amongst  them, f  common  prayer  is  an  important  duty,:}: 
and  equally  so  the  mutual  oversight  of  love,  as 
opposed  to  the  outery  of  error.§  Self-exaltation  is  as 
distinctly  forbidden  as  strife  ;||  and  with  -  unwearied 
readiness  to  forgive,^  must  be  united  the  greatest 
caution  in  the  judgment  of  others .** 

7.  Having  respect  to  the  abiding  communion  of  His 
people,  the  Lord  has  appointed  two  sacred  rites,  which 
are  of  great  significance  for  His  kingdom.  By  the 
ever  new  proclamation  of  His  death  in  the  supper  of 
the  Lord,tt  He  will  unite  them  permanently  to  himself 
and  to  each  other.  By  baptism  He  designs  to  separate 
all  believers  from  the  heathen  and  Jewish  world,  and 
to  unite  them  in  the  confession  of  the  Father,  the  Son, 
and  the  Holy  Ghost.+J  If,  as  it  is  asserted  (Strauss), 
the  latest  criticism  of  the  Gospels  is  "  pretty  much  of 
accord  "  that  the  baptismal  formula  arose  with  the 
final  revision  of  the  first  Gospel,  then  the  said 
criticism  will  have  to  hasten  to  reconsider  its  hasty 
verdict.  He  who  has  no  dogmatic  reasons  for  so 
doing,  finds  just  as  little  cause  for  doubting  the 
historic  character  of  the  baptismal  formula,  as  of  the 
institution  of  the  Lord's  Supper. 

8.  The  Church  thus  chosen  out,  and  united  accord- 
ing to  the  will  of  the  Lord,  extends   itself  and   main- 

*  Matt.  ix.  14,  15.  t  Matt.  v.  33,  37.         %  Matt,  xviii.  18-20. 

§  Matt,  xviii.  15-17.       ||  Matt,  xxiii.  8-12.      if  Matt,  xviii.  23-35. 

**  Matt.  vii.  1-6  ff  Matt.  xxvi.  26-28. 

JJMatt.  xxviii.  19;  Mark  xvi.  16. 


Ii6  Theology  of  the  New  Testament, 

tains  its  existence  to  the  end.  Already  (Sec.  x.  2)  we 
have  learnt  to  recognise  the  fundamental  law  of  this 
increasing-  development ;  here  it  must  only  be  further 
observed  that  it  takes  place  (in  harmony  with  the  will 
of  Jesus)  by  purely  spiritual  means,  especially  through 
the  proclamation  of  the  Gospel*  The  triumph  of 
His  kingdom,  and  the  continued  existence  of  His 
Church — not  possible  without  the  severest  conflictf — 
was  predicted  by  the  Lord,  not  merely  as  possible  or 
probable,  but  as  beyond  doubt  certain. :J:  It  has  its 
reason  in  the  immovable  nature  of  the  foundation 
which  upholds  the  rising  edifice  (xvi.  18)  ;  and  its 
pledge  of  success  in  the  constant  presence  of  the 
Saviour,^  who  went  away  in  order  to  remain,  but  also 
— in  order  to  return. 

Compare  Reuss,  Histoire,  i.  p.  192.  Schmid,  Bibl. 
TheoL,  i.  p.  299  and  following.  Dr.  J.  P.  Strieker,  Diss. 
Theol.  de  mutatione  honiini  secimdtim  Jesii  et  App. 
doctrinam  subezmda,  H,  C,  1845.  G.  C.  N.  Matthaei, 
jpesu  Christi  doctrina  de  jure  jura7ido,  Hal,  1847. 
Dr.  J.  P.  Köstlin,  der  Glaiibe,  sein  Wesen,  Grund,  tend 
Gegenstaitd,  GoXhdi,  1859.  Dr.  J.  I.  Doedes,  De  leer 
van  het  Avm.  Utrecht.  1847,  p.  50,  and  following. 

*  Matt.  xxiv.  14.  t  Matt.  x.  34-36  ;  Luke  xii.  49-51. 

X  Matt.  xvi.  18.  §  Matt,  xxviii.  20. 


TJie   Way  of  Salvation.  II7 

POINTS    FOR    INQUIRY. 

Is  the  conception  of  the  kX^o-u  with  the  Synoptical  Christ 
perfectly  the  same  as  that  which  obtains  with  Paul  ?— What 
is  to  be  learnt  concerning  the  true  nature  of  the  [lerdvoia 
from  Luke  xv.  17.,  se^J — Diversity  and  higher  unity  of  the 
object  of  faith. — The  peculiar  mode  of  presenting  self-denial 
(Luke  ix.  23). — The  relation  of  the  subjects  of  the  kingdom 
of  God  to  each  other  and  to  civil  society.— To  what  extent 
can  Christ,  according  to  His  own  teaching,  be  regarded  as 
the  Founder  of  the  Christian  Church  ? — Comparison  of  the 
institution  of  baptism  as  given  by  the  Lord,  with  the  baptism 
of  John.  — Form  and  significance  of  the  institution  of  the 
Lord's  Supper. 


SECTION    XVI. 

The  blessedness  of  the  subjects  of  the  kingdom 
of  God  outlasts  death,  but  attains  its  culmi- 
nation only  with  the  coming  of  the  Lord,  by 
which  the  glory  of  the  King  is  manifested,  and 
the  tried  fidelity  of  His  subjects  is  recompensed 
with  the  full  reward  of  grace.  This  coming  is 
heralded  by  signs  which  leave  a  deep  impres- 
sion, is  accompanied  by  mighty  revolutions  in 
the  cosmical  and  ethical  domain,  and  brings 
about  that  final  separation  of  good  and  bad 
which  puts  an  irrevocable  end  to  the  present 
dispensation  of  the  world. 

I.  Although  it  is  a  certain  fact  that  the  true  subject 
of  the  kingdom  of  God  is  even  here  unspeakably 
blessed,*  yet  it  cannot  be  denied  that  this  happiness 

*  Matt.  V.  3-10;  Luke  x.  23,  24. 


The  Completion.  119 

is  continually  interrupted  or  troubled.  The  entrance 
into  the  kingdom  costs  a  conflict,  the  following  on 
demands  sacrifice.*  The  eye,  therefore,  naturally 
turns  to  the  other  side  of  the  grave,  and  a  very  essen- 
tial want  would  remain  unsatisfied,  had  the  Lord  left 
unanswered  the  question  as  to  the  completion  of  the 
kingdom  of  God. 

2.  While  man  is,  as  such,  immortal,t  the  believer 
is  introduced  after  death  into  a  blissful  state  of  exist- 
ence. The  Lord,  it  is  true,  in  a  single  instance,  com- 
pares death  to  a  sleep  (Luke  viii.  52,  ^.) ;  but  this  does 
not  prove  that  He  conceives  of  a  sleep  of  the  soul. 
On  the  contrary,  He  describes  believers  of  the  Old 
Testament  as  living  to  God  in  the  fullest  sense  of  the 
word  \X  and  indicates  §  that  not  merely  the  personality, 
but  also  the  self-consciousness  and  memory,  outlive 
temporal  death.  The  kingdom  of  the  departed 
(aör/s,  \^yM)  is  for  Him  no  place  of  immovable  stillness 
and  perfect  equality  (Job  iii.  17-19),  but  the  scene  of 
a  terrible  contrast,  which  manifests  itself  immediately 
after  death.  While  the  transgressor  is  cast  into  hell 
(gehenna),  the  believer  is  carried  immediately  into 
Abraham's  bosom  (a  figure,  however,  that  is  not 
employed  as  descriptive  of  the  state  of  believers  after 
the  Lord's  resurrection),  there  to  be  refreshed  and 
consoled.il     The  supposition   of  a   particular  locality 

*  Luke  xiii,  24  ;  xiv.  26. 

t  To  perish  (d7ró\Au(T0oO  has  not  the  idea  of  ceasing  personally  to 
exist. 

:|:  Luke  XX.  38,  b ;  compare  Matt.  viiL  II. 
§  Luke  xvi.  19-31. 
U  Luke  xvi,  22. 


120  Theology  of  the  New  Testament. 

underlies  the  mention  of  everlasting  tabernacles,*  into 
which  those  who  have  arrived  earlier  at  their  journey's 
end  receive  the  friends  who  have  benefited  them,  and 
is   involved    in   the  idea  of  the   paradise  which   He 
promises  to  the  penitent  malefactor.f     Both  must  be 
sought    in    the    kingdom    of   the    departed,    and    be 
regarded  as  the  scene  of  a  blessedness  which   begins 
immediately  after  death,  but  is  completed  only  with 
the  return  of  the  Lord.     The  idea  of  the  return  of  the 
Lord  (17  riapoucrta)  comes  out  so  unambiguously  and 
forcibly  in  His  discourses,  according  to  the  Synoptics, 
that  the  attempt  to  declare  by  a  stroke  of  the  pen  all 
expressions  bearing  thereupon  to  be  spurious  (Colani) 
can  only  be  characterised  as  a  not  merely  highly  arbi- 
trary,  but   well-nigh    desperate   mode"   of  procedure. 
The  universal  expectation  of  the  Apostolic  age  upon 
this  point  would  be  altogether  incomprehensible  if  it 
had  not  the  slightest  point  of  support  in  his  own  utter- 
ances. And  just  as  little  can  we  suppose  that  the  escha- 
tological  discourses  of  the  Lord  have  been  essentially 
modified  and  filled  up  in  consequence  of  the  destruc- 
tion of  Jerusalem.     Only  before  this  event   could  the 
downfall  of  the  Jewish  State  and  the  end  of  the  world 
be  so  intimately  allied,  as  is,  as  a  rule,   the  case  in 
these  discourses.     And  highly  rash  ought  the  asser- 
tion to  be  considered  that  Jesus — so  far  as   He  really 
delivered  these  discourses — was  for  once  deceived  in 
regard  to  future  events.     It  is  not  yet  the  evening 
of  the  world  ;    and  we  must    earnestly  contest   the 

*  Luke  xvi.  9.  f  Luke  xxiii.  43. 


The  Completion.  121 

assumption  that  if  the  Lord  had  seen  in  the  expecta- 
tion of  His  disciples  only  the  fruit  of  a  national  pre- 
judice, He  would  have  expressed  himself  thus  fully  and 
emphatically  upon  this  point.  The  exegetical  inves- 
tigation of  His  words  must  show  to  what  extent,  and 
wherefore.  He  associates  the  last  times  with  the  deso- 
lation of  Jerusalem.  Thus  much,  however,  is  certain, 
that  He  promises  in  the  most  positive  manner  He  will 
yet  appear  again,  after  His  lowly  appearing  on  earth, 
for  the  manifestation  of  His  glory  ;  and  that  thereby 
an  end  will  be  put  to  the  present  order  of  things. 

3.  The  return  will  take  place  unexpectedly  ;*  but 
not  without  previous  warning.  It  is  announced  by 
signs  partly  of  an  alarming,  partly  of  a  gladdening 
nature.  To  the  latter  belongs  the  universal  pro- 
clamation of  the  Gospel,  to  the  former  the  arising  of 
false  prophets — and  the  seduction  from  the  truth  there- 
with connected — war  and  pestilence,  famine  and  earth- 
quake, oppression,  disunion,  and  wide-spread  cor- 
ruption in  the  domain  of  morals.f  These  are,  in  a 
word,  the  birth-pangs  {apyj\  wötVcoz;)  of  that  Messianic 
age  which  even  the  contemporaries  of  the  Lord 
expected. 

4.  Now  follows  the  appearing  of  the  Son  of  man 
himself,  heralded  by  that  of  His  sign  in  heaven,:}:  and 
accompanied  by  terrible  events  in  the  natural  and 
moral  world.  §  The  powers  of  heaven  are  shaken,  the 
form  of  this  world  is  changed.  We  are  as  little 
justified  in  understanding  the  expressions  of  the  Lord 

*  Luke  xii.  39,  40.  f  Matt.  xxiv.  4-14.  %  Matt  xxiv.  3a 

§  Matt  xxiv.  29. 


122  Theology  of  the  New  Testament. 

(with  respect  to  this  great  end)  in  the  literal  sense,  as 
we  are  justified  in  the  name  of  the  results  of  the 
so-called  modern  scientific  view  of  the  world  in  deny- 
ing their  truth.  The  form  in  which  these  changes  are 
presented  evidently  approximates  to  the  figurative 
representations  of  the  ancient  prophets  ;  the  main 
substance  of  the  prophecy,  however,  is  comprehended 
in  the  great  idea  that  the  worlds  of  nature  and  of 
man,  each  after  its  own  manner,  shall  also  have  part 
in  the  manifestation  of  the  future  glory. 

5.  Only  with  this  great  final  decision  is  the  resur- 
rection of  the  dead  to  be  looked  for — an  event  which 
xhe  Lord  in  the  Synoptical  Gospels  mentions  but 
larely  and  in  passing ;  which,  however.  He  represents 
as  a  collective  event,  and  one  deciding  the  everlasting 
portion  of  each  individual.  His  conversation  with  the 
Sadducees  (Matt.  xxii.  23-33)  has  indeed  been  under- 
stood as  promising  an  individual  resurrection  imme- 
diately after  death ;  but  as  this,  simply  taken  in 
connection  with  the  ideas  of  His  day,  is  in  itself 
improbable,  so  does  a  more  close  examination  of  the 
argument  Luke  xx.  33-38  *  show  that  He  represents 
the  resurrection  as  belonging  to  the  events  of  an  age 
yet  future,  and  which  coincides  with  the  end  of  the 
world.  Besides  this  the  Lord  speaks  of  a  resurrection  of 
the  just  t  (a  resurrection  from  the  dead)  as  for  all  of 
them  a  simultaneous  event.  What,  therefore.  He  speaks 
of  the  state  of  the  blessed,  that  they  are  as  the  angels 
(Matt.   xxii.   30),   seems  especially  to  be  spoken   of 

*    Compare  Mark  xii,  23-27. 
f  Luke  xiv.   14  ;  xx.  35  ;  dvdaTa<ris  èw  vtKfiwv. 


The  Completion.  123 

their  condition  of  happiness  after  the  completion  of  all 
things.  The  desire  to  find  in  the  Lord's  teaching  a 
conception  which  seems  to  us  more  acceptable,  must 
not  lead  us  into  wresting  the  original  sense  and  clear 
purport  of  His  prophetic  word. 

6.  Simultaneously  with  the  Parousia  is  the  Mes- 
sianic judgment  to  be  expected,  of  which,  in  the 
Synoptics,  He  speaks  much  more  than  of  the  resur- 
rection. Never  does  He  represent  himself  as  only  a 
witness  in  this  judgment,  much  less  as  belonging  to  the 
number  of  those  called  to  its  bar ;  but  ever  does  He 
present  himself  as  the  Judge  of  the  future,  from  whose 
decision  no  appeal  to  a  higher  court  is  conceivable. 
As  such,  He  appears  in  His  heavenly  glory,  calls 
all  the  nations  of  the  earth  to  judgment,  passes 
sentence  according  to  the  standard  of  that  faith  which 
works  by  love,  and  decides  in  regard  to  a  weal  or  woe 
which  shall  find  no  end.*  The  angels  make  prepara- 
tion for  the  execution  of  the  sentence  passed  upon 
His  enemies,  and  are  active  in  carrying  it  outf  Only 
when  this  has  been  accomplished,  will  begin  the  time 
of  the  regeneration,  that  is  of  the  entire  renewal  of 
the  natural  and  spiritual  creation.:|: 

7.  It  is  here  the  place  to  speak  generally  of  the 
reward  which  the  Lord  promises  His  faithful  servant. 
The  attempt  has  often  been  made  to  banish  out  of 
His  words  every  thought;  of  reward,  or  to  forge—  • 
out  of  that  which  is  said  in  this  respect  in  the  dis- 
courses of  the  Lord — a  weapon  against  the  purity  of 
His  moral  teaching.     The  one  and  the  other  without 

•  Matt.  XXV.  31-46.         t  Matt  xiii.  39-42.         %  Matt.  xix.  28. 


124  Theology  of  the  New  Testament. 

justice.  Without  sanctioning,  or  appealing  to,  a  mer- 
cenary spirit,  the  Lord  promises  to  the  disciple  who 
has  made  any  sacrifice  for  His  sake,  or  has  wrought 
for  Him,  a  true  reward  ;  that  is,  a  proportionate 
recompense*  This  reward  is  determined  by  very 
different  laws  than  human  ones — laws  which  are  fault- 
less— and  a  glance  at  the  recompense  may  serve  as  an 
encouragement  in  the  labour  of  love. f  But  the  reward 
of  the  work  is  not  on  this  account  by  any  means  the 
crowning  of  merit.  The  Lord  proclaims  on  the  con- 
trary, with  equal  distinctness,  the  fact  that  all  is 
conferred  of  grace,  as  that  nothing  is  done  in  vain  ; 
that,  consequently,  the  labourer  has  never  the  right  to 
demand  an  especial  reward.  Luke  xvii.  7-10  teaches 
this  so  strongly  as  to  render  unnecessary  any  other 
proof.  The  doctrine  of  reward  is  in  a  word  here 
proclaimed,  not  from  the  legal,  but  the  evangelical 
stand-point  ;  and  by  it  is  an  answer  given  not  so  much 
to  the  question,  "What  is  really  merited  .?"  as  "What 
is  graciously  conferred  V'  The  principle  of  the  labour 
can  be  only  love  and  obedience,  but  the  glance  at  the 
reward  must  serve  to  His  followers  as  a  counterpoise 
to  so  much  that  depresses.     (Matt.  v.  11,  12.) 

8.  After  what  has  been  said  it  is  not  difficult  to 
show  in  what,  according  to  the  constant  teaching  of 
the  Lord  in  the  Synoptical  Gospels,  the  future  reward 
properly  consists.  The  faithful  servant  receives  an 
honour  which  compensates  for  all  the  reproach  and 
all  the  conflict  of  earth.  He  is  served  by  the  Lord 
himself  (Luke  xii.  36,  37),  is  honoured  with  high  com- 

»  Matt.  xix.  29 -XX.  16.  t  Matt  x.  40-42. 


The  Completion.  125 

mendation,  and  is  introduced  to  that  position  which 
he  is  capable  of  filHng  ;  he  is  made  partaker  of  a  joy 
which  is  as  described  under  the  most  attractive  figures, 
and  is  as  full  as  it  is  unfading  ;  and  sees  himself  called 
to  a  work  which  gives  him  fresh  opportunity  of  serving 
as  an  ornament  and  blessing  in  the  now  perfected 
kingdom  of  God.*  Special  distinction  and  dominion 
is  promised  to  those  who  have  occupied  a  prominent 
place  of  service  and  suffering  in  the  kingdom  of  God  ; 
but  even  the  slightest  labour  of  love  shall  not  fail  of 
its  proportionate  reward.  And  all  this  blessing  is  in 
eternity  enjoyed  in  unbroken  mutual  fellowship.  He 
who  transports  himself  into  the  future,  and  distin- 
guishes with  spiritual  tact  the  image  from  the  reality, 
will  think  twice  before  he  characterizes  the  escha- 
tology  of  the  Synoptical  Christ  as  "  grossièrement 
matérialiste  "  (Reuss). 

9.  While  the  children  of  the  kingdom,  on  the  one 
hand,  attain  to  their  complete  salvation ;  on  the  other 
hand,  the  time  of  final  decision  for  the  children  of 
darkness  also  approaches.  They  become  manifest  as 
such,  are  separated  from  the  righteous,  and  receive  a 
just  retribution.  It  may  be  true  that  the  word 
rendered  eternal  or  everlasting  (alóvLos),  does  not  con- 
tain in  itself  the  idea  of  endless  duration ;  yet  the 
great  antithesis  with  which  the  Lord  closes  His 
instruction,  Matt.  xxv.  46,  does  not  admit  of  the 
supposition  that  at  last  even  the  ripened  tares  will  be 
gathered  into  the  good  sheaf,  and  that,  consequently, 

•  Luke  xiL  36,  37  ;  Luke  xix.  15-19  :  compare  Matt.  xxv.  l4-3a 


126  Theology  of  the  New  Testament. 

the  completed  kingdom  of  God  will  include  all  with- 
out exception.  Moreover,  the  terrible  word  spoken 
concerning  Judas*  renders  necessary  the  contrary- 
supposition,  as  also  does  the  fearful  doom  pronounced 
upon  the  man  who  wilfully  becomes  a  stumbling- 
block  for  others. t  If  it  is  thought  that  the  opposite 
can  be  justified  from  the  parable  of  the  leaven 
(Matt.  xiii.  33),  the  distinction  between  the  domain  of 
physical  necessity  and  that  of  moral  freedom  is  in  this 
case  entirely  overlooked ;  and  if  such  view  seems  harsh, 
it  should  be  remembered  that,  according  to  other 
teachings  of  Christ,^  the  law  of  a  responsibility  pro- 
portioned to  the  advantages  received  is  by  no  means 
lost  sight  of  in  the  retribution  of  the  future. 

10.  It  cannot  be  denied  that  the  Lord  throughout 
His  teaching,  as  well  as  in  His  last  eschatological 
discourses,  represents  His  coming  as  very  near  at 
hand.  This  was  the  natural  consequence  of  the 
prophetic  form  of  conception,  in  which  the  difference 
of  time  and  space  falls  into  the  background,  the  ex- 
hortation to  watchfulness  and  active  labour  receiving 
greater  force  from  reference  to  the  near,  unexpected, 
and  decisive  future.  Yet  there  are  not  wanting  clear 
indications  that  for  Jesus  himself  the  destruction  of 
Jerusalem  and  the  final  judgment  of  the  world  were 
by  no  means  identical.  §     But  it  is  a  great  question 

*  Matt.  xxvi.  24.  t  Matt,  xviii.  6. 

X  See,  for  example,  Luke  xii.  47,  48. 

§  Observe  the  words,  "Immediately  after  the  tribulation  of  those 
days,"  Matt.  xxiv.  29 ;  the  "long  time"  of  Matt.  xxv.  19  ;  the  suppo- 
sition of  the  servant,  Luke  xii.  45  ;  as  also  the  "  Times  of  the  Gentiles," 
Luke  xxi.  24. 


The  Completion.  127 

whether  the  capacity  of  the  Apostles  for  understand- 
ing Him  would  at  that  time  have  admitted  of  any- 
more explicit  declaration.  In  any  case  it  was  less  the 
exact  fixing  of  the  time  than  the  living  presentation 
of  the  fact  of  His  coming  manifestation  which  was, 
in  the  Lord's  judgment,  the  main  point.  The 
repeated  reference  to  this  fact  was  immediately  con- 
nected with  the  consolation  and  sanctification  of  His 
people,  on  which  account  it  was  insisted  on  by  Him 
from  the  beginning  to  the  end  ;  and  perhaps  the 
thought  of  His  coming  would  bring  to  their  mind  a 
precept  which,  according  to  an  ancient  tradition.  He 
once  gave  them,  and  which  also  will  stand  us  in 
good  stead  in  the  investigation  of  these  and  all  His 
words:  ^^  Become  approved  money-changers  {j,.e.,  skilled 
in  discerning  the  true  riches). 

Compare  our  Life  of  Jesus,  new  edition,  iii.  p.  104, 
and  following.  J.  P.  Briët,  de  Eschatol.  rede  des  H., 
in  the  Nienwe  Jaarbb.,  v.  214,  and  following.  Dr.  E. 
H.  van  Leeuwen,  Diss.,  Jesu  doctrinam  de  resurrect, 
mort.  exhibens.,  Traj.,  1859. 


POINTS   FOR  INQUIRY. 

From  what  cause  has  the  Lord  so  closely  connected 
His  description  of  the  last  times  with  the  destruction  of 
Jerusalem  ? — In  what  respect  does  this  description  coincide 
with  the  Jewish  eschatology  of  His  days,  and  in  what  does  it 
deviate  therefrom  ? — The  difficulties  which  meet  us  as  well 
in  the  literal  as  in  the  allegorical  interpretation  of  these  His 
prophecies. — Is  the  assertion  well-founded  that,  if  Matt,  xxiv. 


128  Theology  of  tJie  New  Testament 

and  XXV.  are  genuine,  Jesus  was  deceived  ? — Are  there  to 
be  found,  in  the  teachings  of  the  Synoptical  Christ,  traces 
of  the  doctrine  of  a  twofold  resurrection  ? — Criticism  of  the 
objections  against  the  interpreting  of  Matt.  xxv.  31-40, 
as  a  description  of  the  last  judgment. — The  doctrine  of  the 
millennial  kingdom  before  the  forum  of  the  Synoptical 
Christ 


SECOND    DIVISION. 


THE    GOSPEL   OF    JOHN. 
SECTION   XVII. 

The  words  of  Jesus  In  the  Fourth  Gospel  bear 
a  character  so  pecuHar  to  this  Gospel  that  a 
separate  treatment  (above  all  in  our  time)  is 
not  only  desirable,  but  necessary.  In  this 
it  is  of  importance  to  distinguish  as  much  as 
possible  the  utterances  of  the  Johannine  Christ 
from  those  of  the  Christian  John.  In  the  con- 
templation of  the  former,  the  theology  of  the 
New  Testament  must  proceed  from  the  main 
ideas  by  which  the  discourses  of  the  Lord  in 
this  Gospel  are  governed. 

I.  We  cannot  pass  over  to  the  consideration  of  the 
teaching  of  the  Lord  in  the  Fourth  Gospel,  without  a 

K 


130  Theology  of  the  New  Testament. 

previous  word  of  introduction.  The  separate  chapter 
devoted  to  this  investigation  must  justify  itself  above 
all  things  by  a  reference  to  the  peculiar  character  of 
the  utterances  of  Christ  here  recorded.  Even  without 
in  general  entering  into  a  consideration  of  the  differ- 
ences between  the  Fourth  Gospel  and  the  three 
others,  it  is  seen  at  once  that  here,  even  when  we  hear 
the  Lord  himself  speak,  we  are  moving  in  an  entirely 
different  circle  of  thoughts.  Not  only  is  the  theatre 
upon  which  we  here  meet  Him,  the  form  of  His 
discourses,  and  the  impression  which  is  thereby  made, 
different ;  but  even  the  substance,  compared  with  that 
of  the  Synoptical  Gospels,  offers  important  points  qf 
distinction.  There  the  kingdom  of  heaven  is  presented, 
here  it  is  the  King  himself ;  there  the  human,  here  the 
Divine  side  of  the  person  of  the  Redeemer  ;  there  the 
blessedness  of  salvation  on  the  other  side  the  grave  is 
brought  into  the  foreground,  here  the  blessedness  on 
this  side.  Simultaneous  treatment  of  the  one  and  the 
other  has  for  this  reason,  amongst  others,  its  peculiar 
difficulty  ;  for  if  one  would  show  the  harmony  between 
the  first  three  and  the  Fourth  Gospel,  this  proof 
attains  its  value  only  after  the  frank  acknowledgment 
of  the  diversities  on  either  side. 

2.  This  separation,  desirable  in  Itself,  is  at  the 
present  stage  of  the  question  as  to  John's  Gospel 
doubly  necessary.  Never  was  the  genuineness  and 
credibility  of  this  Gospel  so  bitterly  assailed  as  now. 
The  Biblical  theology  of  the  New  Testament  cannot 
indeed  directly  become  mixed  up  with  an  investiga- 
tion which  belongs  to  the  domain  of  Isagogics  and 


Introduction.  131 

Biblical  criticism ;  but  it  is  able,  in  passing,  to  cast 
some  weight  into  the  scale,  in  so  far  as  it  investigates 
whether  the  doctrine  of  the  Lord  which  is  contained 
in  the  Gospel  of  John  harmonises  with  His  other 
utterances  or  not.  If  the  accounts  are  seen  to  be  in 
this  respect — not  to  speak  of  any  other — in  irrecon- 
cilable contradiction,  we  find  ourselves  compelled  to 
make  a  choice.  If,  on  the  other  hand,  the  difference 
can  be  satisfactorily  explained  and  solved,  it  follows 
that  from  this  armoury,  at  least,  no  weapon  with 
which  to  assail  the  Fourth  Gospel  can  be  brought 
forth. 

3.  There  is  still  found,  nevertheless,  a  considerable 
difficulty,  even  if  we  accept  the  genuineness  of  the 
Fourth  Gospel,  and  in  general  its  historical  fidelity. 
There  remains  the  question  as  to  whether  we  are 
listening  to  Jesus  as  He  truly  spoke,  or  not  rather  as 
John — who  not  seldom  reports  with  great  freedom — 
represents  Him  as  speaking. 

The  latter  is  asserted  by  many ;  and  we  cannot 
ignore  the  fact  that  when  we  compare  the  Gospel  and 
the  Epistles,  we  often  find  in  the  case  of  the  Baptist, 
of  the  Lord  himself,  and  the  Apostle  the  same  ideas 
expressed  in  the  same,  or  at  least  similar,  forms. 
Nevertheless,  we  must  take  care  that  no  weapon 
against  the  trustworthiness  of  John's  Gospel  be  forged 
out  of  that  which,  rightly  regarded,  serves  as  a  proof 
of  its  genuineness.  If  John  was  truly  the  bosom 
friend  of  Jesus,  and,  more  than  others,  penetrated  with 
the  spirit  of  the  Messiah,  it  is  conceivable  that  he 
evermore  formed  his  style  of  language  after  that  of 


132  Theology  of  the  New  Testament. 

the  Lord ;  and  is,  on  the  contrary,  entirely  incon- 
ceivable that  he  should  have  placed  in  his  Master's 
lips  words  of  which  he  must  know  only  too  well  that 
they  were  never  spoken  by  Him. 

Even  if  we  admit  that  he  transcribed  the  words  of 
tJte  Word  (which,  moreover,  were  spoken  in  another 
language),  under  a  higher  guidance,  with  Apostolic 
freedom,  we  can  with  less  hesitation  regard  these  as 
Jesus'  own  words,  inasmuch  as  it  is  manifest  that 
between  the  style  of  John  himself  and  that  of  Jesus 
as  recorded  by  John,  a  difference — not  great  indeed, 
but  still  clearly  appreciable — is  to  be  found.  Thus 
John  in  his  Prologue  speaks  of  the  Logos,  but  the 
Johannine  Christ  never  gives  himself  this  name.  If 
the  latter  here  designates  himself  as  the  Son  of  man, 
the  Apostle  in  his  testimony  of  his  Master  never 
employs  this  title.  Jesus  in  this  Gospel  terms  His 
disciples  His  brethren  and  friends  ;  John  avoids  this 
appellation  ;  Jesus  speaks  of  His  kingdom  and  that  of 
God,  but  John,  where  he  is  himself  speaking,  does 
not  mention  this  kingdom.  As  Paraclete  the  Holy 
Ghost*  is  promised  by  Jesus;  by  John  the  glorified 
Christ  t  himself  is  so  designated  ;  and  while  Jesus  here 
speaks  of  God  as  a  Spirit,:}:  John  proclaims  Him  only 
as  Light  and  Love.§ 

Such  peculiarities  might  be  yet  further  adduced ; 
and  they  could  not  be  explained  if  John  had  without 
scruple  put  his  own  ideas  into  the  Master's  lips.  If 
iiere    and   there   it   may   be   doubted    whether    the 

*  John  xiv.  16,  17.  t  I  John  ii.  2.  J  John  iv.  24. 

§  I  John  i.  5  ;  iv.  16. 


Introduction.  133 

Apostle  is  himself  speaking,  or  whether  he  is  report- 
ing the  discourses  of  the  Lord  {e.g.,  John  iii.  16-21  ; 
compare  iii.  31-36),  yet  the  boundary-line  is,  for  the 
most  part,  sufficiently  distinct;  and  \i  \h^  form  of  the 
citation  belongs  in  part  to  the  Evangelist,  the  fidelity 
with  which  its  essential  contents  have  been  preserved 
can  be  successfully  maintained.  For  the  above 
reasons  we  hold  it  possible  and  necessary  duly  to 
distinguish  between  the  doctrine  of  John  and  the 
doctrine  of  Christ,  as  recorded  by  John  ;  and  here  to 
speak  exclusively  of  the  latter. 

4.  As  in  the  contemplation  of  the  utterances  of 
Christ  according  to  the  Synoptics,  so  a4so  here  is 
it  of  the  last  importance  tu  observe  the  central- 
thought  by  which  the  Lord's  words,  as  presented  by 
John,  are  dominated,  in  order  thereby  to  gain  light 
upon  the  separate  parts.  Only  we  must  see  to  it  that 
we  do  not  confound  the  main  idea  of  the  Gospel  itself 
with  the  main  idea  in  the  utterances  of  Christ  which 
are  preserved  to  us  in  the  Gospel.  The  science  of 
Isagogics  investigates  the  main  idea  of  the  Gospel,  by 
way  of  analysis  ;  the  main  idea  of  Christ's  utterances, 
on  the  other  hand,  is  derived  by  Biblical  theology 
from  the  total  impression  made  by  the  words  of  the 
Lord  herein  recorded,  as  contradistinguished  from  the 
utterances  of  others.  And  then,  certainly,  it  cannot 
be  denied  that  these  words  bear  in  the  highest  sense 
a  Christo-centric  character  ;  that,  in  other  words.  His 
own  person  and  His  own  work  is  the  great  centre 
around  which  all  moves.  In  a  certain  degree  this  was 
also  to  be  observed  in  the  discourses  of  the  Synoptics, 


134  Theology  of  tJie  New  Testament. 

but  what  was  there  an  element  of  the  Gospel  of  the 
kingdom  has  here  manifestly  become  the  main  theme. 
We  must  consequently  not  begin  with  the  question 
what  the  Lord  proclaims  concerning  His  kingdom  in 
general,  concerning  the  Father,  or  mankind  ;  but 
what  He  teaches  concerning  himself,  in  relation  to  all 
these ;  and  at  length  arrive  at  the  point  from  which 
we  can  answer  the  question,  how  far  such  utterances 
really  admit  of  reconciliation  with  those  we  have 
listened  to  in  the  former  division  of  our  subject. 

On  the  Johannine  question  in  general,  compare — 
besides  the  hitrodiiction  to  the  New  Testament  of 
Guericke  and  Bleek  (English  translation,  Edinburgh) — 
the  excellent  commentary  of  Godet ;  our  work.  The 
Gospel  of  John  (English  translation),  and  the  literature 
there  cited.  Dr.  C.  J.  Riggenbach,  die  Zeiigjiisse  fur 
das  Evang.  Joh.,  Bas.,  1866.  Godet :  Examen  des 
principales  qiiestio7ts  critiques  soulevees  de  nos  jours  an 
sujet  du  4*"'-  Evaftg.,  Paris,  1865. 

POINTS  FOR  INQUIRY. 

Since  what  time  has  the  investigation  of  the  doctrine  of 
Jesus,  as  given  by  John,  been  conducted  separately  from 
that  of  the  doctrine  of  Jesus,  as  given  by  the  Synoptics?^ 
Can  the  distinction  between  the  doctrine  of  the  Johannine 
Christ  and  that  of  the  Christian  John  be  fully  sustained  ? — 
To  what  extent,  and  on  what  grounds,  can  we  speak  of  a 
verbally  accurate  report  of  the  utterances  of  the  Lord  by 
the  Apostle  John? — The  remarks  of  the  Evangelist  himself, 
as  compared  with  his  citation  of  the  words  of  the  Lord. — • 
Can  one  here  properly  speak  of  a  doctrinal  system  ? 


SECTION    XVIII. 

S0n  öi  (Süir  in  il^t  Jfl^sl^. 

The  self-consciousness  which  expresses  itself 
in  the  Fourth  Gospel  is  that  of  God's  own 
Son,  who  appeared  among  men  as  true  and 
holy  man,  to  be  Israel's  Messiah  and  the 
Saviour  of  the  world  ;  who,  nevertheless,  even 
during  His  sojourn  upon  earth,  ceased  not  to 
stand  in  an  entirely  unique  personal  relation- 
ship to  the  heavenly  world. 

I.  For  the  right  understanding  and  appreciation  of 
the  Johannine  Christ  the  question  above  all  important 
is,  "  What  self-consciousness  does  Jesus,  properly 
speaking,  express  in  the  /  which  lays  claim  to  a  dignity 
so  unique?"  To  this  question — partly  under  the  influ- 
ence of  subjective  dogmatic  ideas  or  wishes — different 
answers  have  been  given.  But  whoever  approaches 
the  subject  without  prejudice  and  listens  attentively, 
comparing  that  which  the  Lord  speaks  of  himself  in 
the  third  person  with  that  which  He  speaks  in  the 
first,   cannot   long   remain   in  uncertainty.      As   the 


136  Theology  of  the  New  Testament. 

Fourth  Gospel  begins  with  the  Divine  origin  of  the 
Lord,  the  first  and  second,  on  the  other  hand,  with 
His  human  birth,  so  also  is  the  relationship  of  the 
words  and  discourses  of  Jesus  in  these  Gospels.  In 
the  Synoptics  they  rise  to  the  unveiling  of  His  Divine 
dignity  ;  in  John  they  proceed  from  the  assumption 
of  this  truth  as  a  starting-point.  Just  as  little  as  the 
/,  which  here  expresses  itself,  is  that  of  simple 
humanity,  is  here  the  Messianic  consciousness 
of  the  Lord,  even  as  the  Son  of  God,  conceived 
of  as  standing  without  any  definite  relation  to 
humanity.  Throughout  it  is  the  expression  of  the 
consciousness  of  the  Son  of  God,  as  incarnate  iji 
human  natui^e. 

2.  That  the  Lord,  especially  in  the  Fourth  Gospel 
very  often  terms  himself  the  Son,  the  Son  of  God, 
once  also,  the  only-begotten  Son  *  is  well-known.  Of 
what  kind  this  His  relation  is,  according  to  His  own 
words,  must  now  be  investigated.  It  is  enough  to 
remark,  in  passing,  that  in  any  case  a  supernatural 
relationship,  a  personality  of  more  than  earthly  origin 
is  indicated  by  this  designation.  This  is  manifest  not 
merely  from  the  fact  that  in  John  the  Lord  employs 
this  appellation  in  reference  to  no  other  than  himself, 
but  also  from  the  fact  that  as  such  He  ascribes  to 
himself  a  personal  pre-existence  even  before  His 
coming  into  the  world,  such  as  is  attributed  to  no 
other.f      The    arbitrary  way   in  which    it  has    been 

*  John  iii.  16. 

t  Compare,  amongst  others,  cap.  vi.  62  j  viii.  58  ;  xvi.  28 ; 
xvii.  5,  24. 


The  Son  of  God  hi  the  Flesh.  137 

sought  to  reject  some  of  these  texts  as  interpolations, 
is  just  as  httle  to  be  defended  as  that  of  doing  violence 
to  their  sense  by  explaining  them  of  an'  ideal 
(impersonal)  pre-existence.  If  anyone  refuses  to 
believe  the  expressions  of  the  Lord's  self-conscious- 
ness, let  him  at  least  not  mutilate  them  by  making 
them  say  something  different  from  what — according  to 
an  impartial  and  unprejudiced  exegesis — He  really 
did  say.  The  same  self-consciousness,  moreover, 
underlies  those  words  in  which  He  declares  that  for  a 
particular  end  was  He  born,  was  sent,  came  forth 
from  the  Father,*  and  came  into  the  world.  At  the 
same  time  it  may  be  seriously  doubted  whether  the 
Lord  would  ever  have  allowed  himself  to  be  saluted 
by  a  disciple  as  ''My  Lord  and  my  God," f  if  he  had 
not  had  within  himself  the  unvarying  consciousness 
of  superhuman  origin  and  dignity. 

3.  But  so  far  from  its  being  the  case  that  He,  who 
knew  how  much  He  was  more  than  man,  was  in  his 
own  estimation  man  only  in  appearance.  He,  on  the 
contrary,  terms  himself  a  man  who  speaks  the  truth,:J: 
and  repeatedly  employs  in  regard  to  himself  § 
the  designation  Son  of  man.\\       He  speaks    of    His 

*  John  X.  10  ;  xviii.  37.  f  John  xx.  28.  %  John  viii,  40. 

§  John  i.  SÏ  ;  iii.    14 ;  v.  27. 

11  Explanatory  of  the  human  development  of  Jesus,  and  His  need  for 
the  baptism  of  the  Spirit  to  qualify  Him  for  His  Messianic  work,  the 
author  elsewhere  says,  "  Even  in  the  flower-bud  lies  concealed  the 
organism  and  power  necessary  for  unfolding  to  a  glorious  flower  ;  never- 
theless, though  it  is  already  beginning  to  swell,  it  only  opens  its  fragrant 
cup  when  a  fostering  sunbeam  from  heaven  descends  upon  it."  In  like 
manner,  once  incarnate  in  human  nature,  "He  could  then  (at  His 
baptism),  and  later,  be  refreshed  and  strengthened,  when  a  voice  from 


138  Theology  of  the  New  Testament. 

coming  into  the  world,*  shows  the  most  tender  solici- 
tude for  His  mother,!  makes  express  mention  of  His 
flesh  and  blood,:J:  finds  a  question  necessary  for  His 
guidance,§  and  declares  that  His  soul  (fv^v)  is 
troubled. II  Even  upon  the  cross  He  complains  of 
thirst,^  and  after  His  resurrection  He  bids  Thomas 
place  the  hand  in  His  side,  and  on  the  prints  of  the 
nails.**  The  criticism  which,  after  such  strong  testi- 
monies, calls  the  Christ  of  John  a  docetic  Christ — 
because,  in  addition  to  these  indications  of  humanity, 
He  also  proclaims  higher  things  of  himself — assumes 
what  has  first  to  be  proved,  that  it  is  impossible  to  be 
more  than  man,  and  at  the  same  time  truly  man, 

4.  Just  as  little  can  we  doubt  that  the  Lord,  ac- 
cording to  this  Gospel,  regards  himself  as  absolutely 
pure  and  sinless.  It  is  true.  He  can  experience  the 
power  of  temptation  ;tt  but  the  Prince  of  this  world 
has  nothing  in  Him.t:|:  Negatively  He  expresses  this 
consciousness  in  the  question  He  asks  of  the  Jews 
(John  viii.  46,  d),  which,  so  far  as  it  is  not  the  fruit  of 
pride  or  self-deception,  must  be  the  expression  of  ob- 
jective truth :  positively  it  is  shown  in  many  a  word 
in  which  He,  who  seeks  not  His  own  honour 
(John  vii.    18),  gives  testimony  of  a  morally  normal 

heaven  solemnly  declared  Him  the  Son  of  God's  good-pleasure ;  and  could 
receive  from  an  angel  (in  His  conflict  m  Gethsemane)  that  strengthen- 
ing which  the  God-man,  in  His  anguish  of  soul,  might  not  forego." 
Z>as  Bild  Christi  nach  der  Schrift.  III.  part  of  the  author's  Christology 
(German  edition,  p.  152). 

*  John  xviii.  37.     f  John  xix.  26.     J  John  vi.  54.     §  John  xi.  34. 

II  John  xii.  27.         IT  John  xix.  28.  **  John  xx.  27. 

tt  John  vi.  15  ;  xii.  27.         %%  John  xiv.  30. 


The  Son  of  God  in  the  Flesh.  139 

relationship  of  himself  towards  God,*  which  is  not  for 
a  moment  interrupted  or  clouded.  He  does  not, 
therefore,  seek  or  find  His  place  ''  among  those  "who 
develop  more  highly  the  ideal  of  humanity  "  (Strauss), 
but  places  himself,  without  any  assumption  or  any 
ambiguity,  above  all  who  have  ever  lived  before  Him, 
or  will  live  after  Him. f 

5.  As  true  and  faultless  man,  the  Lord  expressly 
declares  He  has  appeared  on  earth  as  Israel's  Messiah 
and  Deliverer.  His  relation  to  the  world  must  be 
treated  of  hereafter.  So  far  as  concerns  Israel,  Jesus 
manifestly  presents  himself  at  an  early  period  as  the 
Messiah,  and  receives  homage  as  such,:}:  yea,  makes 
salvation  dependent  on  His  recognition  or  rejection  as 
such.§  Far  from  contradicting  the  multitude  when 
they 'understand  the  name  Son  of  man  in  the  sense  of 
the  Messiah,||  He,  on  the  contrary,  approves  of  it ;  and 
while  He  denies  before  Pilate  that  His  kingdom  is  of 
this  world  {Ik),  He  does  not  deny  that  He  is  a  King, 
He  repeatedly  appeals  to  that  which  the  Scripture 
testifies  concerning  Him,^  and  presents  himself  on 
the  last  evening  of  His  life,  as  the  Sent  One,  by  way  of 
pre-eminence,  faultless  before  the  Father.**  He  feels 
and  manifests  himself,  consequently,  as  an  historical 
person,  to  whom  even  Moses  had  pointed  forward,tt 
and  who  had  appeared  for  a  time  on  earth,  for  the 
accomplishment  of  a  definite  work. 

*  John  iv.  34  ;  viii.  29  ;  xi.  9 ;  xv.  9  ;  xvii.  4.  f  John  iii.  6. 

%  See  John  i,  52  ;  iii.  14  ;  iv.  26  ;  and  others.  §  John  viii.  24. 

il  John  xii.  34,  35.  IF  John  xiii.  18  ;  xv.  26. 

**  John  xvii.  3,  4.  ft  John  v.  46. 


140  Theology  of  the  New  Testament, 

6.  Although  He  lives  personally  as  man  on  earth, 
He  feels  himself,  nevertheless,  in  heaven*  He  was 
there  not  merely  before  His  birth — He  remained  and 
remains  there  by  virtue  of  His  higher  nature,  after  His 
coming  upon  earth.  That  which  He  speaks  He  has 
(in  most  intimate  communion  with  the  Father)  heard 
and  seen  of  the  Father  himself  f  .  He  is  not  merely 
conscious  of  His  pre-mundane  life,  but  also  retains 
it,  with  that  modification  which  the  appearing  in  a 
true  and  holy  humanity,  necessarily  brings  with  it. 
Having  proceeded  from  the  Father,  He  returned 
straightway  to  His  immediate  communion  ;  J  and  yet 
ceases  not  during  the  interval  of  His  earthly  life  to  be 
in  the  Father,  of  Him  to  learn,  and  by  Him  to  be 
loved.  In  His  consciousness,  therefore,  is  there  a 
human  and  a  Divine  factor,  originally  distinct,  then 
blended  into  a  higher  unity,  in  which  the  reality  of 
the  one  sacrifices  nothing  to  the  reality  of  th*e  other. 
Criticism  has  yet  to  prove  its  right  to  declare  the 
existence  of  such  a  consciousness  d  priori  impossible. 
That  nothing  less  than  this  is  expressed  in  the 
the  Fourth  Gospel,  is  (as  a  result  ofexegetical  investi- 
gation) for  the  Biblical  theologian  a  certainty. 

Compare  on  that  here  treated  of,  in  general,  our 
Christologie,  ii.,  72,  and  following.  F.  W.  Gess,  die 
Lehrevon  der  Person  Christi,  Basel,  1856,  p.  154,  and 
following.  Weissacker,  über  das  Johann.  Selbstzeng- 
niss  Christi,  Jahrb.  fur  deutschen  Theol.,  1857,  1862. 
(Exegetical  argumentation  against  the  hypostatical 
pre-existence.)     Astié,    Explication  de  rEvang.  selon 

*  John  iii.  13.        t  John  viii.  38;  xii.  49,  50.         J  John  xvi.  28. 


The  Son  of  God  in  the  Flesh.  141 

St  Jean,  etc.,  Gen.  1864,  passim.  W.  Beyschlag,  die 
Christologie  des  N.  T.,  Berlin,  1866,  pp.  65-108. 
Excellent  materials  for  combating  the  rationalistic 
interpretation  of  the  Lord's  words  are  furnished  by 
Professor  Scholten,  het  E  vang.  van  Joh.  Leiden,  1861. 
On  the  true  humanity  of  the  Lord,  see  F.  Bonifas,  sur 
Vhumajiité  de  J.  C.  d'aprh  V Ev.  de  St.  Jean,  in  the 
Bulletin  Theologique  of  the  Revue  Chrét.,  1864. 

POINTS   FOR  INQUIRY. 

It  is  of  great  importance  to  distinguish  the  expressions  of 
the  self-consciousness  of  the  Central  Person  of  the  Fourth 
Gospel. — The  different  phases  of  modern  criticism,  as  they 
are  reflected  in  its  treatment  of  John  vi.  62,  viii.  58, 
xvii.  5,  and  such  like  texts.— What  peculiarities  mark  the 
Lord's  expressions  concerning  His  Messianic  dignity  in  the 
Fourth  Gospel  ? — Is  not  the  name  Son  of  God  occasionally 
used  by  Jesus  in  its  purely  theocratic  sense  (John  x.  33-38)? 
— Can  John  xvii.  3,  be  regarded  as  Christ's  own  word  ? 


SECTION  XIX. 

t  ^on  0Ï  éüb  ill  gxs  ^l^Iatbn  io  t^e  Jfat^^n 

As  Son  of  God  the  Lord  declares  that  He  has 
ever  been,  and  ever  remains  the  object  of  the 
Father's  love,  and  the  sharer  of  His  nature, 
majesty,  and  work;  who  has  in  the  Father 
the  foundation  and  goal  of  His  life,  manifests  His 
name  in  the  most  perfect  way,  and  in  conse- 
quence thereof  is  able  to  lay  claim  to  a  homage 
and  reverence  such  as  cannot,  without  blas- 
phemy, be  rendered  to  any  created  being. 

I.  Although  in  the  Fourth  Gospel  the  name  Son  of 
God  is  occasionally  used  in  the  theocratic  sense  as  a 
synonym  of  the  name  Messiah,*  yet  the  Lord  him- 
self employs  it,  as  a  rule,  in  the  metaphysical  sense, 
to  indicate  in  what  relation  He  stands,  by  virtue  of 
His  nature  and  being,  to  the  Father,  in  consequence 
of  which  He,  as  distinguished  from  every  other,  is  the 
only  begotten  Son. f     The  expressions  of  His  self- 

♦  John  i.  SO,  and  elsewhere.  f  John  "i«  i6. 


TJte  So7i  of  God  in  His  Relation  to  the  Father.     143 

consciousness  are  on  this  point  of  so  much  the  more 
importance  in  proportion  as  they  are  the  more  lofty 
and  manifold.  Thus  much  is  at  once  clear,  that  they 
indicate  a  relation  into  which  He  did  not  enter  only 
after  His  human  birth,  but  which  dates  from  "  before 
the  foundation  of  the  world."*  Without  doubt  one 
would  seek  in  vain  in  this  expression  our  philosophic 
idea  of  eternity ;  but  equally  certain  is  it  that  every 
beginning  of  existence,  in  and  with  time,  is  thereby 
most  decisively  excluded.f  The  existence  of  the  Son 
is  an  eternal  existence.  Never  does  He  speak  of  a 
period  in  which  He  was  not,  or  had  not  begun  to 
exist.  And  what  He  always  was  and  is.  He  remains 
also  during  His  life  on  earth.  The  reality  of  His 
humanity  has  altered  nothing  in  the  essential  cha- 
racter of  His  Sonship. 

2.  As  Son,  the  Lord  declares  himself  the  object  of 
the  Father's  highest  love  ;t  in  consequence  of  which 
the  Father,  as  in  an  eternal  present,  shows  Him  all 
that  He  does.  This  love  is  as  unchangeable  as  Him- 
self, and  is  returned  by  the  Son  with  the  intensest 
fervour.§  Although,  consequently,  the  Father  is  and 
remains  other  than  the  Son,  yet  both — on  account  of 
their  perfect  communion  of  life — are  essentially  one  ; 
here  there  is  found  a  unity  of  power,  which  again  is 
not  conceivable  without  a  unity  of  nature  and  of  being.  || 

*  John  xvii.  5,  24.         f  Compare  Ps.  xc.  2. 

X  John  V.  20.         §  John  xiv.  31  ;  xvii.  24. 

II  John  X.  30.  Calvin,  on  this  place,  remarks,  "Non  dispiitat  h.  l, 
de  uftitate  substanties,^''  but  expresses  himself  insufficiently  when  he  adds, 
^''  sed  de  consensu  quern  cu7n  Patre  habet.^''  That  hei-e  we  must  think 
of  oneness  of  potver,  from  which  oneness  of  being  proceeds  as  a  necessity. 


144  TJieology  of  the  New  Testament. 

When  the  Jews  accuse  Him,  on  the  ground  of  such 
Hke  utterances,  of  making  himself  equal  with  God 
(John  V.  1 8),  He  does  not  deny  this,  but  adds  further 
explanation  (v.  19-23),  by  which  He  sheds  light  upon 
His  former  utterances  without  in  any  degree  weaken- 
ing their  force. 

3.  In  consequence  of  this  unity  of  nature  and 
majesty,  there  exists  between  the  Father  and  the  Son 
a  common  action.  The  Lord  expressly  asserts  this 
where  He  defends  himself  against  the  charge  of 
Sabbath  desecration.*  It  is  especially  the  Divine 
work  of  the  calling  forth  to  life,  and  the  holding  of 
judgment  which  is  committed  by  the  Father  to  the 
Son.f  While  all  life  proceeds  from  the  Father, J  He 
awakens  and  calls  it  forth  by  the  Son,  both  in  the 
natural  and  the  spiritual  sense  of  the  word.  While 
God  is  judge  (Ps.  Ixxv.  7),  He  judges  no  one  and 
nothing  without  the  Son.  The  characteristics  of 
Divinity  which  are  necessary  to  fulfil  such  a  task,  the 
Lord  unreservedly  claims  for  himself.  He  has  authority 
over  all  flesh,^  and  shows  in  all  His  words  an  acquaint- 
ance with  that  of  which  He  speaks,  far  above  all 
human  knowledge  ;||  yea,  He  can  with  confidence  say, 
"Father,  I  will."^ 

4.  The  will  of  the  Son  will,  nevertheless,  not   for  a 

we  have  already  remarked.  Ckristohgy,  ii.  p.  76 ;  compare  our  Life 
of  Jcsics,   ii.  p.  681. 

*  John  V.  17.  "  Quae  conclusio  stare  non  potest,  nisi  equalitas  per- 
sonarum  Patris  et  Filii  statuatur,  ut  recte  Patres  adversus  Ariauos  hoc 
loco  docuerunt."— Beza. 

tjohn  V.  21-29.     X\  Sam.  ii.  6;  Deut.  xxxii.  39.      §  John  xvii.  2. 

II  John  xii.  50,  and  other  places.         IF  John  xvii.  24. 


The  Son  of  God  m  His  Relation  to  the  Father.     145 

single  moment  act  without  that  of  the  Father.  In  the 
Father,  on  the  contrary,  He  has  the  foundation  and 
aim  of  His  Hfe.  As  Son,  He  has  received  Hfe  of  the 
Father,  and  Hves  through  Him.*  Just  because  He  is 
the  Son  it  is  impossible  for  Him  to  do  anything  of 
himself,  that  is,  out  of  the  sphere  of  communion  with 
the  Father  ;t  but  because  He  is,  as  Son,  partaker  of 
the  nature  of  the  Father,  He  does,  without  exception, 
that  which  He  sees  the  Father  do.  As  Son,  He  de- 
clares himself  dependent  on  the  Father,  speaks  of  the 
Father — not  merely  in  respect  of  His  human  nature, 
but  in  respect  of  His  nature  as  God-man  J — as  greater 
than  himself,  and  makes  the  seeking,  not  of  His  own, 
but  of  the  Father's  honour,  the  end  of  His  life  ;§  while 
He  in  turn  looks  to  the  Father  to  maintain  the 
honour  of  the  Son,  and  to  glorify  Him.|| 

5.  On  earth  the  Son  glorifies  the  Father,  in  that  He 
reveals  Him  in  a  way  in  which  He  had  never  before 
been  revealed.  To  this  end  He  had  been  sanctified^ — 
2>.,  set  apart  by  the  Father  before  His  incarnation,  and 
was  later  sealed  by  Him** — ?>.,  endowed  with  the 
infallible  marks  of  His  calling.  In  what  manner  He 
fulfilled  His  commission  we  shall  hereafter  see.  It  is 
here  the  place  to  regard  the  conception  of  God  which 
beams  through  the  discourses  of  the  Johannine  Christ. 
Beams  through — for  it  is  at  once  evident  that  the 
Lord  in  this  Gospel  does  not,  any  more  than  in  the 
Synoptics,  give  a  formal  answer  to  the  question, 
"What  is  God.'^"     The  name  of  Father  is  certainly 

*  John  V.  26  ;  vi.  57.  f  John  v.  19.  %  John  xiv.  28, 

§  John  vii.  18.      ||  John  xvii.  i.      IF  John  x.  36.     **  John  vL  27. 

L 


146  Theology  of  the  New  Testament 

no  actual  description  of  the  nature  of  God,  but  of  the 
relation  in  which  God  stands  to  Jesus,  and  through 
Him  to  His  disciples.  And  however  lofty  the  idea, 
*'  God  is  spirit!'*  it  is  only  the  clear  and  pregnant  ex- 
pression of  a  truth  of  which,  under  the  Old  Testament, 
at  least  a  prescience  and  indication  was  given. f  Also 
the  mention  of  God  as — in  opposition  to  the  false 
gods  of  heathendom — the  Only  True  One,t  who  has 
life  in  himself,§  is  a  repetition  of  that  which  has 
been  taught  in  the  Old  Testament;  and  the  attributes 
of  the  Divine  nature,  e.g.^  holiness,  righteousness, 
eternity,  which  He  here  adduces  by  name,||  have  been 
already  celebrated  in  the  Psalms.  Where,  however, 
He  speaks  of  the  completed  task  of  His  life,^  He 
declares  with  manifest  emphasis  that  He  has  revealed 
the  name  of  the  Father  unto  men  ;  and  this  word  gives 
us  a  significant  hint.  He  indicates  that  this  name — 
the  expression  of  the  true  nature  of  God — was  before 
hidden  {i.e.^  not  entirely  unknown,  but  not  known  in 
its  full  lustre)  ;  but  is  now  brought  to  light,  because 
He  has  appeared,  who,  without  boasting,  could  say, 
"  He  that  hath  seen  me,  hath  seen  the  Father."**  The 
Son  consequently  manifests  the  Father  not  so  much 
by  the  word,  which  He  speaks  in  harmony  with  other 
men  of  God,  as  rather  that  by  His  person.  His  mani- 
festation in  the  flesh,  is  the  satisfaction  of  the  desire, 
"  Show  us  the  Father."  As  Son  of  God,  He  is  at  the 
same  time  the  highest  revelation  of  God. 

6.  As  the  highest  revelation  of  the  Father,  in  whose 

*Johniv.  24.     t  Exod.  xxxiii.  18-23.      JJohnxvii.  3.     §  John  v.  26. 
llJohrixvii.  ir,  24,  25.  IF  John  xvii.  6.  **  John  xiv.  9. 


The  Son  of  God  i7t  His  Relation  to  the  Father.     147 

nature,  majesty,  and  operation  He  has  shared  from 
eternity,  the  Son  of  God  hkewise  laid  claim  to  a 
homage  and  reverence*  which,  without  idolatry, 
cannot  be  rendered  to  any  creature.  No  doubt,  to 
honour  {ji\xav)  is  not  the  same  as  to  adore  {irpoaKw^lv) ; 
but  the  former  expression  (as  the  more  general) 
includes  the  other  as  the  more  special  form  of  homage, 
a  homage  which  the  Son  could  not  possibly  decline, 
since  He  truly  desired  to  be  honoured  even  as  the 
Father  {Kadm).f  On  this  account  the  demand  for 
faith  in  Him  and  in  God  is  most  intimately  united  ;:{: 
and  He  expressly  declares  that  it  is  impossible  to 
honour  the  Father  and  to  reject  the  Son  ;§  the 
worship  rendered  to  Him  by  the  man  born  bhnd  He 
receives,  on  the  other  hand,  with  approbation.  |I 

7.  After  all  that  has  been  said  we  cannot  but  admit 
that  the  Lord  in  John  recognises  no  essential  distinc- 
tion between  himself  and  the  Godhead,  except  that 
which  is  inseparable  from  the  personal  relationship  of 
the  Son  to  the  Father.  He  does  not  express  himself 
figuratively  on  this  point — as  the  Evangelist  when  he 
speaks  (John  i.  18)  of  the  Son  "in  the  bosom  of  the 
Father" — but  as  literally  as  possible.  He  is  in  the 
Father,  and  the  Father  in  Him.  All  that  which  is  the 
Father's,  is  therefore  also  His.^  He  is  from  above,** 
— an  expression  which,  besides  Him,  no  one  (not 
even  John  the  Baptist)  uses  of  himself  f  f  He,  and 
He  alone,  has  seen  the  Father.:}::}:      He  came  down 

*  John  V.  23.         t  Compare  John  xx.  28.         X  John  xiv.  i. 

§  John  XV.  23  ;  John  xvi.  3.       ||  John  ix.  38.      T[  Johnxvii.  10. 

**  John  viii,  23.  ff  John  iii.  31.  %%  John  vi.  46. 


148  Theology  of  the  New  Testament. 

from  heaven:*  that  is,  not  that  He  is  of  heavenly 
nature,  and,  therefore,  to  that  extent  of  heavenly- 
origin  ;  but  the  converse  is  true — of  heavenly  origin, 
and  in  consequence  thereof  of  heavenly  nature.  In  a 
word,  although  He  nowhere  calls  himself  God,  He 
claims  not  to  be  esteemed  less  than  God,  and  the  only 
distinction  between  himself  and  Him  whom  He  at  the 
same  time  calls  upon  in  prayer  is,  finally,  that  the  one 
is  the  Father  and  the  other  is  the  Son  of  His  love, 
other  than  the  Father,  but  yet  of  the  same  nature. 
In  vain  is  the  attempt  made  to  gainsay  this  result  by 
pointing  to  a  few  isolated  expressions — such  as 
John  X.  34-36,  xvii.  3,  xvii.  20,  21 — which  seem  to 
lend  countenance  to  a  feebler  view.  They  cannot  be 
thus  taken  in  their  isolation,  but  must  be  looked  at  in 
connection  with  other  utterances  of  the  Lord.  And, 
even  taken  alone,  they  do  not  prove  that  which  it  has 
been  sought  to  derive  from  them.  In  the  first  of 
these  instances  (John  x.  34-36)  the  Lord's  design  is 
not — from  the  fact  that,  in  lofty  condescension  to  the 
lower  stand-point  of  His  hearers,  He  observes  that 
persons  clothed  with  theocratic  authority  often  receive 
the  name  of  gods — by  any  means  to  indicate  that 
only  in  this  figurative  sense  has  He  called  himself  the 
Son  of  God  ;  but  He  manifestly  rises  from  the  lower 
to  the  higher.  In  John  xvii.  3,  the  Father  is  addressed 
as  the  only  true  God,  not  to  the  exclusion  of  all  right 
of  the  Son  to  this  title  (compare  vv.  5  and  10);  but 
in  distinction  of  the  Father  from  the  Son,  who  here 
speaks  in  the  definite  character  of  the  Father's  Am- 

*  John  vi.  33,  38. 


The  Son  of  God  in  His  Relation  to  the  Father.     149 

bassador.  When,  however,  He  declares  that  In  the 
knowledge  of  himself,  no  less  than  of  the  Father,  is 
everlasting  life,  He  must  have  regarded  himself  as 
something  more  than  a  mere  creature.  Finally,  from 
John  xvii.  21,  22,  it  by  no  means  follows  that  the 
Lord  is  speaking  of  a  purely  moral,  and  not  rather  a 
metaphysical  union  between  himself  and  the  Father. 
The  whole  juxtaposition  belongs  not  to  this  circle  of 
ideas ;  the  Lord  wills  only  that  His  disciples  should 
be  as  intimately  united  among  themselves  as  He  is 
with  the  Father.  The  latter  relation  is  for  Him  the 
prototype,  of  which  He  wills  that  they  should  become 
the  copy.  "  Ilia  nnitas  est  ex  natura^  haec  ex  gratia  ; 
igititr  tin  haec  similis  est,  non  aequalis''  (Bengel). 
The  empirical  criticism  which,  while  it  understands 
the  expressions  of  the  loftiest  self-consciousness  in  no 
feebler  sense  than  that  originally  designed,  on  this 
very  account  regards  them  as  unhistorical  and  in- 
credible, remains  still  in  principle  at  the  lower  stand- 
point of  the  Jews  (John  v.  18  ;  x.  33). 

Compare  our  Christologie,  ii.  p.  72  cet.  Reuss,  /.  r., 
ii.  p.  360.  Schmid,  /.  r.,  i.  p.  160  cet.  Frommann, 
Johann.  Lehrbegriff,  p.  360  cet. 

POINTS  FOR  INQUIRY. 
Did  the  Jews  really  misunderstand  the  Lord,  or  not,  when 
they  asserted  that  He  esteemed  himself  equal  with  God  ? — 
Does  the  Christology  of  Arianism  find  any  support  in  the 
utterances  of  the  Johannine  Christ? — Do  these  utterances  of 
the  Lord  favour  the  view  which  subordinates  the  Son  to  the 
Father  ? — What  is  the  sense  of  John  viii.  38  ?— What  of 
John  xvii.  21-23? 


SECTION    XX. 

CIj^  Son  0f  êatr  itt  fis  ^velatbtt  ia  i^t  Würlïr. 

The  name  of  the  Father  is  revealed  by  the 
Son  in  a  world  which  through  sin  and  its  Ruler 
is  brought  under  the  dominion  of  darkness,  but 
receives  of  God  in  Christ  new  light  and  life. 
By  His  appearing  and  whole  work,  but  espe- 
cially by  His  sufferings  and  death,  He  commu- 
nicates this  light  and  life.  Nevertheless, 
peisonally  to  enjoy  this  benefit,  a  faith  of  the 
heart  is  indispensable — a  faith  which  is  de- 
manded on  sufficient  grounds,  yet  for  moral 
reasons   is  by  no  means  found  present  in  all. 

I.  While  the  relation  of  the  Son  to  the  Father  has 
existed  from  all  eternity,  His  relation  to  the  world 
had  its  beginning  at  a  definite  period  of  time.  Con- 
cerning His  relation  to  the  world  before  His  incarna- 
tion, the  Lord — even  in  John — speaks  nothing.  But 
the  more  powerfully  does  He  express  himself  in  re- 
gard to  that  which,  after  His  appearing  in  the  world, 
He  purposes    and    works.     Nevertheless,  before   we 


The  Son  of  God  in  His  Relatio7i  to  the  World.     1 5 1 

direct  our  attention  to  this  work,  it  is  necessary  from 
His  own  mouth  to  become  acquainted  with  its 
theatre. 

2.  While  we  hear  the  Lord  frequently  in  John,  as  in 
the  other  Evangelists,  speak  of  "  the  world  "  (koV/xos), 
this  word  cannot  be  always  understood  in  the  same 
sense.  The  idea  thereby  expressed  has  a  physical 
and  a  moral  side.  In  the  former  sense  it  must  be 
understood  when,  for  instance,  He  says  that  He  came 
into  the  world  and  again  leaves  the  world  ;*  in  the 
latter  when  He  testifies  of  His  disciples  that  they  are 
not  of  the  world,  even  as  He  is  not  of  the  world. f  In 
the  former  case  the  world  is  the  same  as  the  earth — 
this  sublunary  visible  world,  as  it  is  emphatically 
opposed  to  the  invisible  and  the  higher  ;  the  world  of 
men,:}:  in  a  word,  apart  from  the  relation  of  its  inhabi- 
tants to  God.  The  conception  of  the  world  attains  an 
ethical  side§  only  when  this  word,  from  the  connected 
whole  of  the  discourse,  signifies  the  masses  of  men  who 
have  revolted  from  God,  and  who  are  not  merely 
ungodly  but  anti-godly.  Since,  however,  the  Lord  is 
conscious,  not  only  as  the  Heavenly  One  of  being  dis- 
tinguished from  all  that  is  earthly,  but  also  as  the 
Holy  One  of  being  distinguished  from  all  that  is 
impure,  and  declares  that  all  that  is  born  of  flesh  is 
flesh  ;  it  is  no  wonder  that  the  conception  of  world  is 
here  constantly  employed  in  an  unfavourable  sense. 

3.  In  this  world,  however,  sin  (aixapTia)  bears  sway  ; 
and  this  sin  is  not  a  weakness  but  a  terrible  power, 

*  John  xvi.  28.  t  John  xvii.  14.  J  John  viii.  12. 

§  So,  e.g,  John  iii.  17  ;  xiv.  19;  xv.   19. 


152  Theology  of  the  New  Testament. 

which  subdues  the  world  to  itself,  and  renders  it 
worthy  of  the  everlasting  judgment*  The  universality 
of  sin  is  pre-supposed  by  the  Lord  where  He  speaks 
of  His  coming  into  and  His  being  indispensable  for 
the  world  :  it  is  moreover  expressly  placed  in  the  fore- 
ground in  the  conversation  of  the  Lord  concerning 
the  new  birth.f  The  birth  of  the  flesh,  in  which  all 
have  part,  is  not  only  insufficient  to  bring  them  into 
the  kingdom  of  God,  but,  on  the  contrary,  renders 
them,  without  a  new  birth  of  the  Spirit,  even  unfit  for 
this  kingdom.  Here,  as  well  as  in  Matt.  xxvi.  41,  the 
word  flesh  {(rap^)  in  its  opposition  to  spirit,  has  not 
only  a  physical,  but  also  an  ethical  significance.  The 
flesh  is  in  the  natural  man  the  leading  and  command— 
ing  power.  The  judging  according  to  the  flesh  J  leads 
therefore  necessarily  to  error  ;  and  is  the  more  hurtful 
on  this  very  account  that  those  'thus  blinded  think 
they  are  yet  able  to  see.§ 

Sin,  where  it  holds  its  sway  over  man,  makes  him 
at  the  same  time  its  slave  ;||  and  this  slave  walks 
in  a  darkness  which,  according  to  the  constant  usage 
of  the  Fourth  Gospel,  is  the  symbol  of  the  deepest 
misery.^  The  sinner  fails  of  the  true  light,  because 
the  true  life  is  wanting  to  him  ;  he  finds  himself  in  a 
condition  of  spiritual  death,  from  which  he  can  be 
awakened  only  by  the  word  of  might  of  the  Son  of  God, 
but  from  which  he  must  necessarily  be  awakened.** 
It  is  true,  sin  has  its  stages  or  degrees,tt  but  never 

*  John  iii.  17.  f  John  iii.  5-8.  %  John  viii.  15. 

§  John  ix.  41.  II  John  viii.  34.  H  John  xii.  35. 

*♦  John  V.  25.  ft  John  xix.   11. 


The  Son  of  God  i7i  His  Relation  to  the  World.     153 

is  it  excusable.  It  reaches  its  point  of  culmination  in 
the  transgression  of  rejecting  Christ,  in  comparison 
with  the  guilt  of  which  all  other  becomes  almost  as 
nothing;*  and  which  is  nothing  less  than  a  terrible 
manifestation  of  blind  hatred  towards  God.f  No 
wonder  that  it  is  punished  in  the  most  terrible  manner. 
While  the  Christ  of  John  is  not  inclined  to  see  in  par- 
ticular misfortunes  the  chastisement  for  particular 
sins  \X  yet  the  general  fact  is  clearly  taught  by  Him, 
that  the  sinful  world  is  already  under  a  judgment 
which,  if  it  is  not  averted,  must  inevitably  end  in 
perdition  (John  v.  24,  29). 

4.  But  whence  this  dominion  of  death  and  of  sin  in 
the  world  ?  The  Lord  speaks  of  the  Prince  of  the 
World  (6  a^y^(»iv  rov  kÓ(j\xov)  as  an  enemy  of  God  and 
His  kingdom.  He  does  not  speak  of  individuals 
especially  possessed  by  Satan— miracles  in  regard  to 
persons  labouring  from  this  kind  of  malady  do  not 
present  themselves  in  the  Fourth  Gospel — but  the 
world  in  its  defection  from  God  appears  in  His  eye  as 
the  great  possessed  one,  held  captive  by  this  tyrant, 
and  who  must  be  healed  by  Him.§  His  life,  and 
especially  His  suffering  unto  death,  is  one  long  war- 
fare against  this  enemy,  out  of  which  He  comes  forth 
triumphant.il  Even  against  the  disciples  does  this 
same  power  He  in  wait;^  but  especially  do  the  hostile 
Jews  show  by  their  deeds  that  they  are  allied  to  the 
Devil,**   who  was  a    murderer   from   the   beginning. 

*  John  XV.  22-25.  t  John  xv.  23.  J  John  ix.  3. 

§  Jghn  xii.  32  :  compare  I.uke  x.  18.         |1  John  xiv.  30. 

f  John  xvii.  15.  **  John  viii.  44. 


154  Theology  of  the  New  Testament. 

Clearly  the  Lord  is  not  here  alluding  to  the  first 
fratricide  (i  John  iii.  12),  but  to  the  history  of  the  fall 
(Gen.  iii).  To  the  question,  "  Whence,  then,  sin  in  tlje 
Evil  One  ?"  He  answers  simply  that  Satan  rests  not 
{pvx  €(TTr]K€v)  in  the  truth,  because  there  is  no  truth  in 
him.  Not  truth,  but  the  lie,  in  his  element ;  on  this 
account  he  is  both  a  liar  and  a  murderer  from  the 
beginning — i.e.,  from  the  beginning  of  the  history  of 
sin  in  humanity.  That  the  devil  was  created  evil  the 
Lord  does  not  assert,  any  more  than  that  He  can  be 
called  a  fallen  angel  ;  and  for  the  simple  reason  that 
He  is  here  speaking  of  the  origin  of  sin  in  Jiiunanity^  not 
in  the  spirit  world.  He  who  infers  from  this  silence 
that  the  Lord  favoured  the  principle  of  dualism — in 
other  words,  that  He  represented  the  Wicked  One  as 
the  eternal  self-existent  principle  of  evil — proceeds 
further  than  the  letter,  or  the  spirit,  of  this  mysterious 
utterance  of  the  Lord  permits. 

5.  Although,  however,  every  one  who  serves  sin,  at 
the  same  time  upholds  the  kingdom  of  darkness  ;  yet 
all  men  do  not  stand  in  absolutely  the  same  relation  to 
this  kingdom.  On  the  contrary,  the  Lord  recognises 
— apart  from  the  relation  in  which  they  stand  to  Him 
— two  different  classes  of  men.  There  are  those  who 
naturally  see,  and  become  blind ;  and  blind  ones 
desirous  of  healing,  who  become  seeing  ;*  those  who, 
by  virtue  of  the  principle  dwelling  in  them,  do  evil, 
and  those  who  do  the  truth  f  and  hear  God's  word, 
because  they  are  of  God  \X  who  wish  to  do  His  will,§ 

•  John  ix.  39-41.  t  John  iii.  20,  21.  %  John  viiL  47. 

§  John  vii.  17. 


The  Son  of  God  in  His  Relation  to  tlie  World.     155 

and  inwardly  have  heard  and  learnt  of  Him.*  For 
such  lovers  of  light,  the  light  has  only  to  show  itself, 
and  they  will  at  once  recognise  and  follow  it.  For 
others,  on  the  contrary,  it  is  morally  impossible  to 
distinguish  the  truth,  because,  in  consequence  of  the 
prevalence  of  perverted  principle,  the  susceptibility  for 
truth  has  become  extinguished.  They  cannot  believe,t 
and  on  this  account  will  not  come  to  Christ :  they 
belong  not  to  His  sheep. J  They  do  not  love  Christ, 
because  (in  the  moral  sense  of  the  word)  not  God,  but 
the  Devil,  is  their  father. § 

6.  The  cause  of  this  radical  difference  lies  not — 
according  to  the  teaching  of  the  Lord — in  God  ;  for 
His  purpose  is  to  save  the  world,  j|  into  which,  and 
for  which,  He  sent  His  Son.  Neither  does  the  cause 
lie  in  any  inevitable  necessity  of  nature,  for  never 
does  He  favour  the  principle  of  a  dualistic  view  ;  and 
He  could  not  possibly  rebuke  unbelief  as  strongly  as 
He  does,  if  it  were  only  men's  misfortune,  not  their 
fault.  How  could  He,  for  instance,  say  (as  in 
John  XV.  22),  "  but  now  they  have  no  excuse  for  their 
sin,"  if  they  had  not  been  personally  responsible  for 
sin }  It  will  consequently  be  in  the  spirit  of  His 
teaching  if  we  ascribe  to  Him  the  conviction  which 
we  find  expressed  by  Him  in  the  Synoptical  Gospels 
also — that  the  not  willing  is  a  work  of  freedom,  and 
the  not  being  able  a  consequence  of  the  abuse  of 
freedom  ;  and  that,  on  the  other  hand,  where  faith 
arises  in  the  heart,  the  honour  thereof  belongs  to  the 

*  John  vi.  45.  t  John  v.  40-44.  %  John  x.  26, 

§  John  viii.  42.  ||  John  iii.  16,  17, 


156  Theology  of  the  New  Testament. 

drawing  of  the  Father.*  As  regards  the  true  con- 
nection between  grace  and  moral  freedom,  He  no 
more  expressly  pronounces  a  judgment  in  this  Gospel 
than  in  the  Synoptics  :  enough,  He  distinguishes,  and 
at  the  same  time  unites,  the  two  factors. 

7.  In  this  world,  thus  blinded  and  divided,  Christ 
appears  as  the  highest  revelation  of  the  Father. 
That  He  appears  is  the  fruit  of  the  love  of  God, 
who  will  give  light  and  life.  The  universality  of  the 
Divine  plan  of  salvation  is  so  expressly  declared  by 
the  Lord,t  that  only  a  sophistical  mode  of  interpreta- 
tion employed  in  the  interest  of  a  self-chosen  theo- 
logical system  can  derive  the  opposite  from  His  words. 
In  obedience  to  the  will  of  the  Father,  the  Lord  came 
down  from  heaven  as  the  living  bread,  to  give  life  to 
the  world. :j:  That  this  will  of  the  Father  is,  however, 
at  the  same  time  His  own,  is  manifest  from  the  fact 
that  He  was  not  only  sent,  but  also  came  forth,§  so 
that  destiny  and  deed  are  for  Him  blended  in  a 
higher  unity.]] 

8.  Christ  is  the  light  of  the  world,  especially  by 
His  appearing  and  work  on  earth.  But  He  is  so  also 
by  His  word.  In  order  to  give  testimony  to  religious 
truth  (aArJöeia),  He  arose.^  On  this  account  He 
approves  of  His  disciples  calling  Him  Master,**  and 
inculcates,  under  the  form  of  a  new  commandment, 
the  principal  requirement  of  His  Gospel.ff  As  in  the 
Synoptics,  so  also  in  John,  the  Lord  attaches  Himself 

*  John  vi.  44.  t  John  iii.  16,  17  ;  xii.  32  ;  xvii.  21. 

X  John  vi.  33,  38.       §  John  xvi.  28,        ||  John  x.  17,  18  ;  xiv.  31. 
IT  Johnxviii.  37.      **  Ó  St8a<rKa\oj.  Johnxiii.  14.     ff  John  xiii.  34. 


The  So?i  of  God  i7i  His  Relation  to  the  World.     1 5  7 

as  closely  as  possible  to  the  Scriptures  of  the  Old 
Testament,  which  may  in  no  case  be  broken.*  Yet 
the  truth,  even  that  already  declared,  now  for  the  first 
time  appeared  before  the  world  in  its  full  light.  In 
His  person  it  is  concentrated,  and  reveals  itself  to  the 
once-closed  eye.f  And  this  revelation  of  the  truth  >/ 
is  one  with  the  communication  of  life.  He  calls 
Himself  the  Resurrection^  and  the  Life,  not  because 
He  himself  rises,  but  because  He — "the  personal 
power  of  both,  the  Raiser  and  the  Quickener" 
(Meyer) — raises  others.^  This  life  He  gives  already 
in  the  spiritual  sense;  and  will  one  day  also  bestow  in 
the  natural  sense,  upon  all  the  dead  (John  v.  28,  29). 

9.  This  life  and  this  resurrection,  however,  is  not 
attained  to  without  judgment.  Christ  is  come  into  / 
the  world  for  judgment  (John  ix.  39)  :  His  appearing 
and  His  work  bring  about  a  separation  between  man 
and  man.  The  inner  distinction  of  their  different 
spiritual  tendencies,  reveals  itself  in  their  relation  to 
Him.  He  is  here  already  in  fact  a  Judge,  although 
the  primary  design  of  His  appearing  was  to  be  a 
Deliverer. II  His  judgment  consists  in  this,  that  the 
darkness  becomes  manifest  as  darkness  \%  and  this 
judgment  is  the  more  clearly  seen,  the  more  His  life 

*  John  X.  35  ;  xiii.  i8  ;  xv.  25  ;  compare  John  v.  39 ;  vi.  45 ;  vii.  38. 

t  John  viii.  12  ;  xiL  35  ;  xiv.  6.  J  John  xi.  25. 

§  Compare  John  v.  25,  26. 

II  John  iii.  17  ;  xii.  47  ;  compare  v.  45  ;  viii.  11,  For  the  genuine- 
ness of  John  vii.  53-viii.  n,  see  a  (German)  article  by  E.  Graf,  in  the 
"Quarterly  for  German  and  English  Theology."  Edited  by  Dr.  M. 
Heidenheim,  Zurich,  1866,  iii.  2,  pp.  152-179. 

^  John  iii.  18. 


158  Theology  of  the  New  Testament. 

hastens  to  its  end.  Precisely  in  His  death  is  the 
Prince  of  this  world  sentenced  ;*  and  one  day,  at  the 
end  of  the  ages,  the  great  inner  separation  will  also 
become  outwardly  manifest  before  the  eyes  of  all.f 
It  lies  in  the  nature  of  the  case  that  the  Messianic 
judgment  passes  upon  all  ;  but  thö  believer  is  not 
placed  on  his  trial,J  inasmuch  as  he  is  already  in 
the  possession  of  everlasting  life,  and  is  freed  from 
the  sentence  of  death  and  condemnation  (John  iii.  18). 
10.  A  work  like  that  of  Jesus  must  necessarily  call 
forth  opposition.  His  work  closes  in  sufferings  and 
death ;  but  even  these,  instead  of  counteracting  the 
design  of  His  appearing,  must,  according  to  His  own 
declaration,  effect  the  very  opposite :  His  death  is 
destined  to  overcome  the  world. §  In  the  Fourth 
Gospel,  also,  the  Lord  predicts  His  sufferings  and 
death ;  at  first  occasionally,  and  in  figurative  lan- 
guage, ||  afterwards  explicitly  and  unequivocally.^ 
We  are  also  here  witnesses  of  the  natural  sorrow** 
with  which  He  looks  forward  to  His  approaching 
"hour,"  but  also  of  His  voluntary  resolve,  out  of 
obedience  ft  and  love,  %%  to  drink  the  bitter  cup.  Here, 
also,  the  suffering  belongs  to  the  definite  counsel  and 
will  of  the  Father  :§§  here  it  has  the  same  cause  as 
elsewhere,  but  also  the  same  glorious  aim  and  the 
same  precious  fruit.  It  is,  on  His  part,  wholly  un- 
merited,||l|  and  is  imposed  upon  Him  by  the  wicked- 

*  John  xii.  3r,  32  ;  xvi.  11.  f  John  v.  27-29  ;  xii.  48,  b. 

X  fis  K^>i<nv  ÜVK  epx^rai.  John  v.  24.  §  John  xvi.  33. 

11  John  ii.  19;  iii.  14  ;  iv.  37.  U  John  viii.  40;  x.  17,  18. 

**  John  xii.  27.         ft  John  xiv.  31.         Xt  John  xv.  13. 

§§  John  X.  18;    xix.  ii.  ||||  John  xv.  25. 


The  Son  of  God  in  His  Relation  to  the  World.     159 

ness  of  men  ;*  but  has,  as  its  aim,  to  prepare  for  men 
the  highest  blessing.  He  calls  His  flesh  heavenly- 
bread,  which  He  will  give  for  the  life  of  the  world. f 
As  the  Good  Shepherd,  He  gives  His  life  for  the 
sheep,  to  deliver  them  from  otherwise  inevitable  de- 
struction.:}: His=lifting-up  upon  the  Cross  has  the 
same  aim  as  the  lifting-up  of  the  brazen  serpent  in 
the  wilderness.  §  With  this  design,  the  fruit  of  His 
sufferings  corresponds.  This  fruit  is  not  simply  for 
the  benefit  of  His  first  disciples,  for  whose  sancti- 
fication  He  presents  Himself  voluntarily  a  sacrifice 
to  God,I|  but  also  for  a  wider  circle,  for  His  kingdom 
— the  grain  of  wheat  which  has  died  rises  again 
in  other  stalks;^  for  the  world — it  is  judged,  and 
its  Prince  cast  out;**  for  Himself — He  is  glorified 
through  sufifering,tt  because,  as  He  (in  John  also) 
repeatedly  and  clearly  asserts.  He  will  arise  again 
from  the  dead.t:}:  Thus  His  dying  becomes  in  the 
fullest  sense  not  the  ejid,  but  the  croivn  of  His  work. 

II.  The  salvation  brought  by  Him  is  not,  however, 
conferred  upon  all  without  distinction  :  the  Lord,  on 
the  contrary,  in  John,  as  in  the  Synoptics,  makes 
participation  therein  dependent  on  faith  in  Him, 
which  is  termed  a  coming  to  the  Son,  but  at  the 
same  time,  also,  a  contemplating  of  Him  with  the 
eye  of  the  spirit.§^     If  the  expression /<3:zV/^  (Trto-rts^)  is 

*  John  viii.  37-40  ;  xv.  20. 

t  John  vi.  51,  The  words  7} «' 67a;  I'Joaa,  we  believe,  are  to  be  retained. 
Compare  our  Life  of  Jesus,  ii.  p.  453. 

X  John  X.  1 1- 13.  §  John  iii.  14,  15.  1|  John  xvii.  19. 

^  John  xii.  24.       **  Compare  John  viii.  24;xii.  31.     ft  John  xvii.  I. 

XX  John  X,  17,  ii.  19  ;  compare  Matt,  xxvii.  63.     §§  John  vi'.  35-40- 


i6o  Theology  of  the  New  Testament. 

not  met  with  in  His  discourses  according  to  John,  yet 
the  demand  for  believing  (TrioreT^etz^)  is  constantly- 
made  ;  and  in  what  the  nature  thereof  properly  con- 
sists is  easily  deduced  from  this  Gospel.  Although 
here,  also,  the  notion  of  giving  credence  need  not  be 
excluded — especially  where  nidrev^iv  is  construed  with 
óVi,  or  with  the  infinitive — yet  the  deepest  essence 
of  faith  is  trusty  the  confiding  of  the  heart,  which 
most  closely  unites  to  Him,  and  receives  Him.*  He 
himself  is  the  object  of  faith; f  and  this  faith  is  of 
such  value  in  the  sight  of  God,  that  properly  speaking 
this  alone  is  demanded  by  Him  above  all  self-im- 
posed work.ij:  And  this  with  good  reason.  Christ  has 
truly  credentials  such  as  none  before  Him  and  none 
after  Him  have  ever  had. 

12,  The  grounds  on  which  the  Lord  demands  faith 
in  himself  and  in  His  heavenly  dignity  are  of  a  three- 
fold nature.  They  are  derived  partly  from  the  past, 
partly  from  the  present,  and  partly  again  from  the 
future.  In  the  past  the  Father  testified  of  Him§ 
both  by  the  writings  of  the  prophets  (which  render 
unbelief  absolutely  inexcusable)  and  by  the  mission 
of  John  (to  whose  ministry  the  Jews  themselves  went 
forth).  As  regards  the  present,  the  Lord  appeals  both 
to  the  testimony  of  His  works  (in  which  the  Saviour 
speaks  not  exclusively,  or  even  principally,  of  His 
miracles  ;  but  in  general  of  all  the  revelations  of  His 
Divine  glory,  miracles  included)  ||  and  to  the  inward 
testimony  of  the  heart  and  conscience  (which,  in  the 

*  John  xiii.  20.         f  John  iii.  16,  and  elsewhere.         J  John  vi.  29. 
§  John  V.  33-39.  II  John  v.  36  \  yi.  1% 'y  xiv.  11. 


The  Soft  of  God  in  His  Relation  to  the  World.     i6i 

word  of  Jesus,  saw  their  own  innermost  wants  satis- 
fied).* In  the  future  He  looks  for  the  vindication  of 
His  cause  by  the  evidence  for  the  truth  of  His  words 
which  is  afforded  by  their  fulfilmentf  Especially 
His  death  upon  the  cross  will  serve  to  open  the  eyes 
even  of  His  enemies,J  and  the  Holy  Spirit  will  wage 
a  victorious  warfare  for  His  cause  against  an  un- 
believing world. § 

13.  Since,  then,  there  is  sufficient  ground  for  faith 
in  the  Lord,  unbelief  is  inexcusable,  although  not 
inexplicable.  Moral  causes  are  to  be  adduced  for 
this  unbelief — causes  which  can  be  overcome  only  by 
a  higher  power.  [|  The  perverse  bent  of  the  mind 
darkens  the  understanding,  and  renders  averse  to 
the  Gospel.  The  truth  is  essentially  an  object  not 
merely  of  the  understanding,  but  also  of  the  life.  He 
who  will  not  do  the  truth,  cannot  see  it.^  Yet  this 
perverse  bent  can  be  so  little  defended  that  even  an 
appeal  to  Moses  suffices  to  show  how  unreasonable 
it  is,**  Althoiigh  He  does  not  accuse  them,  yet  He 
could  accuse  them  to  the  Father.  In  the  Father, 
therefore,  can  the  cause  of  the  evil  by  no  means  be 
sought,  although  the  praise  belongs  to  Him  alone, 
when  in  many  a  one  the  force  of  evil  principle  is  truly 
overcome.  For  those  who  have  become  the  possession 
of  the  Son  have  been  given  to  Him  by  the  Father.ff 
Compare  on  the  whole  subject  our  Christologie,  ii. 
p.  89  and  following  ;    Reuss,  /.  c,  ii.  p.  387  and  fol- 

*  John  vii.  1 7.  t  John  xiv.  29.         %  John  viii.  28. 

§  John  xvi.  8-1 1.         ||  John  vi.  44.         "If  John  iii.  21. 

**  John  V.  45-47.  tt  John  xvii.  2. 

M 


1 62  TJuology  of  the  New  Testament, 

lowing;  Schmid,  /.  c,  i.  p.  248  and  following;  on 
single  points  C.  E.  Schmid,  Doctrina  de  Diabolo  m 
libris  Joh.  pi^oposita,  Jena,  1800;  B.  Nachenius,  de 
notioiie  toÏs  epyoLs  ei  rw  epyw,  quae  Jesits  sibi  vindicaty 
tribuendd,  Amstel.,  1841  ;  F.  L.  Rutgers,  de  funda- 
mento  quo  Joh.  aiictore,  Jidem  sibi  habendam  niti  vol- 
uerit  Christus,  Lugd.  Bat.,  i860;  H.  Jonker,  het  Eva7tg, 
va7i  Joh.,  Amst.  1867,  p.  7-52. 

POINTS  FOR  INQUIRY. 

Do  the  sayings  of  the  Lord  in  the  Fourth  Gospel  justify  the 
assertion  that  He  favoured  the  theory  of  a  dualism  in  the 
moral  world? — Is  John  viii.  44  spoken  only  of  the  Devil,  or 
also  (Hilgenfeld)  of  the  Devil's  father  ?* — Do  the  anthropolo- 
gical expressions  of  the  Johannine  Christ  leave  room  for  the 
ideas  of  free-will  and  human  responsibility  ? — How  is  John 
iii.  17  to  be  reconciled  with  xii.  48? — Is  there  sufficient 
ground  for  regarding  v.  28,  29,  and  the  last  words  of 
vi.  40,  54,  and  xii.  48  as  genuine  ? — Did  the  Lord  speak 
the  words  iii.  14,  15  (compare  xii.  32,  33),  really  of  His 
exaltation  on  the  cross  ? — Are  the  words  of  the  Master 
rightly  explained  by  John  ii.  21  and  vii.  39  ? 

*  The  latter  the  view  of  the  Gnostics.    Compare  Tholuck  or  Lange 
in  loc. 


SECTION    XXI. 

^Ijt  Son  of  ^0Ïr  m  ^el^&n  io  pis  gisripl^s. 

Those  who  have  been  givea  by  the  Father  to 
the  Son,  and  in  consequence  thereof  have  come 
through  the  Son  to  the  Father,  have  entered 
into  a  Hving  communion  with  this  Son  (and 
through  Him  with  each  other),  the  pecuHar 
character  of  which  is  recognised  only  in  the 
way  of  spiritual  experience,  and  whose  bene- 
ficent effects  make  themselves  felt  throughout 
the  entire  domain  of  the  inner  and  outward 
life.  By  the  sending  of  the  Holy  Spirit  after 
the  Lord's  departure  from  the  earth,  this  com- 
munion has  been  modified,  but  by  no  means 
interrupted. 

I.  On  the  one  hand,  it  is  stated  in  John  that  the 
Father  draws  to  the  Son  ;*  on  the  other  hand,  that 
without  the  Son  it  is  impossible  to  come  to  the 
Father.f      These  two   modes  of  conception   do   not 

*  John  vi.  44,  45.  t  John  xiv.  6. 


164  Theology  of  the  New  Testament, 

absolutely  exclude,  but  rather  complement  ,each  other. 
The  Divine  drawing  {€\kv€lv),  which  is  also  distin- 
guished in  the  Synoptics  from  outward  calling  (KaXeïv)^ 
is  a  psychological  impulse  ;*  but  not  by  any  means  a 
mechanical  compulsion.  It  does  not  exclude  man's 
own  action ;  but,  rather,  on  the  other  hand,  pre- 
supposes and  encourages  it. 

2.  Those  who  are  drawn  to  the  Father,  and  through 
Him  to  the  Son,  no  longer  exist  for  themselves  alone, 
but  become  most  closely  united  with  the  Lord  and 
with  each  other.  Only  on  one  single  occasion  does 
Jesus  speak  in  John  of  the  kingdom  of  God; f  but 
the  ideal  which  is  realised  by  this  kingdom  stands  in 
its  full  glory  before  His  eye,  even  on  the  last  evening 
of  His  life. J  As  regards  the  outward  forms  under 
which  this  communion  is  instituted  and  maintained, 
we  find  even  less  spoken  in  this  Gospel  than  in  the 
Synoptics.  A  birth  of  water  and  Spirit  is  demanded,§ 
an  eating  and  drinking  of  his  flesh  and  blood  is  repre- 
sented as  absolutely  necessary  ;||  but  Baptism  and  the 
Supper,  as  external  ceremonies,  receive  no  further 
mention.  Even  the  washing  of  the  disciples'  feet^  is 
not  prescribed  as  a  sacrament,  but  serves  as  an 
example  and  a  symbol.  Greater  emphasis,  however, 
does  the  Lord  lay  upon  the  essence  of  the  com- 
munion which  unites  himself  with  His  own. 

3.  It  is  well  known  that  in  the  Fourth  Gospel  we 
find  no  parables,  properly  so  called,  such  as  are  con- 
tained in  such  great  nurnbers  in  the  first  three.     On 

*  John  vi.  45.  t  John  iii.  3,  5  ;  compare  John  xviii.  36,  37. 

J  John  xvii.  21-23.      §  John  iii.  5.      ||  John  vi.  53.     If  John  xiii.  14. 


The  Son  of  Godin  Relation  to  His  Disciples.     165 

the  other  hand,  we  find  here  a  number  of  simihtudes, 
so  greatly  extended  that  they  here  and  there  approach 
the  form  of  a  parable.*  As  the  parables  relate  to  the 
kingdom  of  God,  so  do  all  these  metaphors  relate  to 
the  communion  between  himself  and  His  people,  and 
represent  in  varying  form  what  they  would  be  without 
Him,  what  they  may  find  in  Him,  and  what  they 
must  become  for  Him.  He  is  the  Bread  of  Life,t  the 
Light  of  the  world,:]:  the  good  Shepherd,§  the  true 
Vine.  II  As  regards  these  comparisons,  it  must  be 
observed  that  they  do  not  so  much  set  forth  the  value 
of  the  doctrine  as  of  the  whole  person  of  Jesus,  and 
that  as  the  value  He  has  for  all  His  people  ;  that 
further,  they  point  not  merely  to  the  indispensable 
necessity  for  this  salvation,  but  also  to  its  priceless 
worth,  which  only  by  experience  can  be  known  and 
duly  prized  ;  and  that,  finally,  they  have  relation  to  a 
mutual  fellowship,  which,  on  His  side,  certainly  is  not 
forcibly  imposed,^!  and  on  their  side  is  only  preserved 
by  a  steadfast  persevering  in  faith  and  love,  without 
which  it  is  necessarily  broken.** 

4.  To  this  spiritual  communion  with  the  Lord  no 
one  attains  without  the  new  birth.ff  As  in  the  Synop- 
tics He  calls  for  an  entire  change  of  mind,:{:J  so  here  a 
birth  of  God  is  required,  without  which  it  is  impossible 
even  to  see  the  kingdom  of  God.  The  necessity  for 
this    new   birth  has   its  ground  in  the  fact  that  the 

*  E.g.,  John  X.  11-16  ;  XV.  1-6.  f  John  vi.  48. 

X  John  viii.  12.  §  John  x.  1 1.  jj  John  xv.  I. 

^  John  XV.  16.  **  John  xv.  6  ;  compare  xvii.  12. 

ft  John  iii,  5-8. 


^66  Theology  of  the  New  Testament. 

fleshly — i.e.,  natural  man — losses  all  capacity  for  the 
reception  of  the  spiritual  kingdom  of  God.  Its  pro- 
duction is  just  as  mys;terious,  but  also  just  as  easily  to 
be  recognised,  as  the  operation  of  the  wind  in  creation  ; 
and  it  is  possible  because  God  has  given,  and  yet 
gives,  new  life  to  the  world  through  Christ. 

5.  The  communion  with  Christ,  brought  about  in 
such  a  way,  naturally  reveals  itself  in  rich  and 
glorious  fruits.*  He  who  is  Christ's  disciple  learns  to 
understand  the  truth,  and  becomes  by  it  free  from 
sin.f  But  he  becomes  at  the  same  time  partaker  of  a 
life  which  is  in  all  things  different  from  his  former  life. 
It  is  a  life  rich  in  joy; J  but,  at  the  same  time,  in 
spiritual  fruits  which  bring  glory  to  God.§  The 
noblest  of  these  fruits  is  the  mutual  love  of  believers 
to  each  other  as  brethren  ;  which  in  this  form  is  the 
new  commandment  of  Christianity,  and  the  invariable 
mark  of  the  disciple  of  the  Lord  ;  |j  but  above  all  is  it 
necessary  in  a  world  which,  from  its  nature,  cannot 
but  hate  the  true  disciple.^l"  Love  stands  at  the  same 
time  in  the  closest  connection  with  their  personal 
sanctification,  which  is  the  object  of  the  Lord's  self- 
surrender  unto  death  ;**  and  reveals  itself  in  the 
faithful  fulfilment  of  the  commandment,tt  and 
in  an  exact  following  of  the  example  of  ministering 
love  which  He  himself  left  them  before  His  de- 
parture.J:}: 

6.  Such  a  moral  height  would  be  unattainable,  if 

*  John  XY.  5.         t  John  viii.  32-36.  %  John  xv.  1 1 ;  xvi.  22. 

§  John  XV.  8.  11  John  xiii.  34,  35.  If  John  xv.  9-16. 

**Johnxvii.  17-19.  ffjohnxv.  14.  |:|:  John  xiii.  13-17. 


The  Son  of  God  ijt  Relation  to  His  Disciples.     1 67 

communion  with  Christ  were  interrupted  by  His 
death.  It  was  indeed  modified  on  His  departure 
from  the  earth,  but  by  no  means  destroyed.  On  the 
other  hand,  He  promises  the  Holy  Spirit  unto  His 
people  before  His  death,*  and  repeats  this  promise 
in  a  symbolical  manner  after  His  resurrection. f  As 
concerns  the  nature  of  the  Holy  Spirit,  the  Lord  dis- 
tinguishes Him  as  well  from  himself  as  from  the 
Father.:}:  He  terms  Him  the  Spirit  of  Truth,  the 
Spirit  of  the  Father,^  the  Paraclete,  who  remains  with 
and  in  His  people  for  ever.||  In  this  Spirit  He  comes 
again  invisibly  to  His  people,  although  as  regards  the 
body  He  leaves  them.^ 

7.  The  work  of  the  Holy  Ghost  has  relation  partly 
to  the  disciples,  partly  to  the  world,  partly  to  Christ 
himself**  The  disciples  are  through  His  influence 
reminded  of  that  which  has  been  before  spoken,  are 
in  the  present  guided  into  the  knowledge  of  the  truth, 
and  enlightened,  as  necessity  arises,  concerning  the 
future  of  the  kingdom  of  God.  The  world  is,  by  His, 
mission,  assured  of  the  sin  of  rejecting  the  Lord,  of 
the  justice  of  His  cause,  and  of  the  judgment  which 
has  been  pronounced  upon  its  Prince. ff  Christ  him- 
self is  thereby  glorified,:]^^:  and  revealed  in  His  true 
dignity.  While,  however,  the  mission  and  work  of 
the  Holy  Spirit  are  rendered  possible  only  by  our 
Lord's  departure  from  the  earth,  this  departure  is  at 

*  John  xiv.  16,  17.     t  John  xx.  22.     %  John  xiv.  16. 

§  John  XV.  26.     II  John  xiv.  1 6.     ^  John  xiv.  r3. 

**  John  xvi.  7-15.    ft  John  xvi.  8-1 1.    %%  John  xvl  X4,  a, 

§§  John  xiv.  28,  xvi.  7. 


1 68  Theology  of  the  New   Testament. 

the  same  time,  in  other  respects,  no  loss,  but  rather  an 
unspeakable  gain  for  His  disciples.* 

8.  This  operation  of  the  Holy  Ghost  replaces 
indeed,  the  earthly  action  of  the  Lord,  but  by  no 
means  excludes  His  heavenly  action.  It  has  often, 
but  without  justice,  been  asserted,  that  according  to 
the  Fourth  Gospel  the  dominion  of  Christ  consists 
only  in  the  dominion  of  the  Spirit  of  truth;  so  that, 
properly  speaking,  any  continued  personal  action  and 
dominion  of  the  exalted  One  is  not  to  be  thought  of 
On  the  contrary,  the  Holy  Ghost  himself  is  sent  only 
at  the  prayer  of  the  Son.f  He  it  is  who  will  do 
what  His  people  desire  of  the  Father  in  His  name.J 
He  sends  forth  from  the  Father  the  Spirit  of  truth,^ 
and  Himself  gathers  the  sheep  which  belong  to 
another  fold,||  Such  expressions  were  perversion 
itself,  if  He  who  made  use  of  them  were  not  fully 
conscious  that  He  would  continue  to  live  for  His 
people,  and  to  exert  an  influence  upon  them.  It 
must,  however,  be  confessed,  that  this  action,  even 
in  John,  is  rather  presupposed  than  described  at 
large.  The  same  thought  also  underlies  the  assurance 
that  He  is  going  hence  to  prepare  a  place  for  them.^ 
In  the  Holy  Spirit  He  comes  and  remains  ever  with 
His  own,  until,  in  the  consummation  of  the  ages.  He 
shall  be  revealed  in  yet  higher  glory. 

Compare  Reuss,  ii.  p.  415  ;  Schmid,  vol.  ii.  p.  293, 

*  John  xiv.  28,  xvi.  7.         f  John  xiv.  16. 
X  John  xiv.  14.         §  John  xv.  26.     ||  John  x,  16. 
^  John  xiv.  2.     (The  second  clause  of  this  verse  is  to  be  read  as  a 
question.) 


The  Son  of  God  in  Relation  to  His  Disciples.     169 

and  following  ;  C,  Tischendorf,  de  Christo  pane  vitce. 
Lips.,  1839;  Hugenholz,  Diss,  de  dictis  jfesu,  Joh. 
xiv-xvi.,  ejns  rcditum  spectantibns ,  L.B.,  1834;  Van 
Teutem,  de  laatste  nacht  des  Heeren,  Rott,  1850; 
E.  Wörner,  das  Verhdltniss  des  Geistes  zuni  Sohne 
GotteSy  aus  dem  Joh.  Evang.  dargestellty  Stuttg.,  1 862. 

POINTS  FOR  INQUIRY. 

What  is  the  sense  of  John  vi.  44  ?— Wherefore  are  there  in 
the  Fourth  Gospel  no  parables  properly  so  called  ? — Does 
John  vi.  41-59  shed  any  light  upon  the  Lord's  Supper? — 
Is  the  feet-washing  designed  by  the  Lord  as  a  perpetual 
ordinance  ?— In  what  sense  does  the  Lord  speak  of  a  new 
commandment,  John  xiii.  34? — General  survey  and  criticism 
of  the  most  important  explanations  of  the  Lord's  parting 
promise  as  to  His  coming  and  return. — Connection  and 
diversity  of  the  action  of  the  exalted  Christ,  and  of  the 
Paraclete,  according  to  the  words  of  the  Johannine  Christ. — 
Can  it  be  fairly  disputed  that  the  various  expressions  de- 
signating a  mystical  union  of  the  glorified  Christ  with  His 
people  originate  with  Himself?— What  is  the  meaning  of 
John  xvi.  26? 


SECTION  XXII. 

t  ^on  oi  (Süïr  m  pis  ^uinxL 

The  everlasting  life  which  even  here  on  earth 
is  a  fruit  of  personal  enduring  communion  with 
Christ  outlasts  the  death  of  His  people,  and 
passes  over  after  their  death  into  infinite  bles- 
sedness. According  to  the  Christ  of  John,  as 
well  as  of  the  Synoptics,  we  must  look  for  a 
resurrection  of  the  dead,  a  universal  judgment, 
and  an  irrevocable  decision  on  the  last  day. 

I.  According  to  the  prevailing  conception  of  the 
Fourth  Gospel,  the  believer  has,  even  in  this  world, 
everlasting  life  in  Christ*  It  consists  in  the  true 
knowledge  of  God  and  of  Christ,t  and  in  the  satis- 
faction for  all  wants  of  the  soul  therefrom  pro- 
ceeding.J  It  is  true  there  are  not  wanting  statements 
''from  which  it  is  clear  that  the  enjoyment  of  this  ever- 
lasting life  is  by  no  means  confined  to  the  earth.  In 
many  instances  it  is  unmistakably  clear  that  the  Lord 

♦  John  V.  24.  t  John  xvii.  3.  %  John  vi.  35. 


The  Son  of  God  in  His  Future.  171 

has  reference  also  to  a  world  beyond  ;  "*  but  in  general 
in  this  Gospel  He  understands  by  everlasting  life  the 
sum  of  all  that  blessedness  which  the  believer  receives 
immediately  upon  his  entering  into  communion  with 
Christ,  and  which  is  diametrically  opposed  to  being 
for  ever  lost.f 

2.  This  life  is  already  in  its  essence  something 
indestructible.  He  who  possesses  it  lives  already  an 
imperishable  and  happy  life,  and  will  live  this  life  in 
yet  greater  fulness  after  death.  Instead  of  being 
annihilated,  it  is  developed  beyond  the  grave  to 
unmixed  blessedness.  In  the  Christ  of  John,  as  in 
the  Christ  of  the  Synoptics,  there  is  found  no  trace 
of  a  sleep  of  the  soul  until  the  morning  of  the  resur- 
rection. On  the  contrary,  when  Martha  looks  for  the 
re-animation  of  her  brother  only  at  the  last  day,  the 
Lord  assures  her  that  the  believer  who  dies  has  not 
on  that  account  ceased  to  live.:}:  And  if  we  inquire 
as  to  the  nature  of  the  happiness  of  His  people 
beyond  the  grave,  there  are  not  wanting  in  this 
respect  very  suggestive  hints.  The  higher  life  is 
preserved  and  assured  to  us  by  the  sacrifice  of  the 
natural  life,§  Whosoever  serves  Him  shall  be 
honoured  of  His  Father,  shall  be  where  Christ  him- 
self is,  and  in  communion  with  all  the  redeemed  shall 
behold  His  glory. ||  As  a  friend.  He  himself  goes 
before  to  prepare  His  people  a  place,  and  comes 
again  in  the  hour  of  death. 

3.  The  continuation  of  life  through  which  death  is 

*  Such  as  John  iv.  14  ;  vi.  27  ;  xii.  25.  f  Johnx.  28. 

%  John  xi.  25,  26.         §  John  xii.  25.         ||  John  xii.  26  ;  xvii.  24. 


1/2  Theology  of  the  New  Testament, 

not  seen  unto  eternity  (viii.  51)  is  nevertheless  not  in 
itself  the  completion  of  blessedness.  In  the  Fourth 
Gospel  also  the  Lord  speaks  of  a  resurrection  and 
a  judgment  at  the  last  day* — of  a  resurrection  of 
all  men,  of  a  judgment  which  is  delivered  to  Him  of 
the  Father,  and  in  which  His  own  word  will  be  the 
standard.  From  the  brevity  and  sporadic  character 
of  these  hints  it  cannot  be  denied  that  it  is  not  easy 
to  bring  them  into  perfect  harmony  with  the  before- 
mentioned  teachings.  Yet  this  fact  does  not  justify 
us  (with  Scholten)  in  rejecting  them  as  the  interpo- 
lation of  a  later  hand  ;  or,  destroying  the  clear  force 
of  the  words,  to  explain  them  of  a  purely  spiritual 
resurrection,  or  of  an  individual  judgment ;  and  the 
less  so,  since  the  Lord  repeatedly  promises  the  having 
of  everlasting  life  and  the  arising  from  the  dead  at 
the  last  day  in  one  breath; f  so  that,  in  his  opinion, 
the  one  does  not  exclude  the  other,  but  rather  the 
latter  is  the  crown  of  the  former.  The  question  how 
a  resurrection  can  yet  be  spoken  of  in  the  case  of  those 
who  are  already  partakers  of  eternal  life  here,  is  not 
without  its  solution — if  we  only  distinguish  between 
a  spiritual  quickening  and  a  resurrection  of  the  body 
which  has  died,  which,  according  to  the  constant 
teaching  of  the  Lord,  will  take  place  only  at  his  final 
return. 

4.  Although  He  certainly  (in  John  also")  throughout 
describes  His  coming  as  a  spiritual  one,  we  yet  hear 
Him  on  several  occasions  J  speak  of  this  coming  in 

*  Tp  èax'^Tji  riix4pa,  John  v.  27-29 ;  vi.  39,  40,  44 ;  vi.  54  ;  xiL  48,  b. 
f  John  vi.  40,   54.         X  John  xxi.  22. 


The  Son  of  God  in  His  Future,  173 

such  a  manner  that  we  cannot  possibly  think  of  any- 
thing else  but  His  last  appearing,  and  that  in  the 
sense  in  which  this  return  is  ever  spoken  of  in  the 
Synoptics — a  proof  indeed  that  even  in  the  domain  of 
Eschatology  the  much-spoken-of  opposition  between 
the  utterances  of  the  Synoptical  and  the  Johannine 
Christ  is  not  absolute,  although  important.  The 
imagery  of  the  first  three  is  sought  for  in  vain  in  the 
Fourth  Gospel,  but  not  so  the  main  thought  which 
dominates  these  gospels. 

5.  The  Johannine  Christ,  also,  teaches  no  restora- 
tion of  all  things  in  the  sense  which  has  since  been 
given  to  these  words.  Though  He  promises  that, 
lifted  up  upon  the  cross,  He  will  draw  all  men  to 
himself,*  we  must  not  from  these  words  suppose  that 
any  irresistible  constraint  is  intended,  through  which 
all  must  necessarily  at  length  be  saved.  The  Prince 
of  the  World  is  judged  f — i.e.,  just  as  little  annihilated 
as  saved,  but  cast  out ;  so  that  He  is  no  longer  in  a 
condition  to  disturb  the  harmony  of  the  now  perfected 
kingdom  of  God.  The  unbeliever  dies  in  his  sins,J 
without  any  future  prospect  of  life  being  opened  up 
to  him.  Under  one  Shepherd  all  indeed  become  07ie 
flock  ;§  yet  only  the  all  of  those  sheep  who  voluntarily 
hear  His  loving  voice.  The  resurrection  unto  salva- 
tion stands  in  irreconcilable  opposition  to  that  unto 
perdition; II  and  though  in  the  Fourth  Gospel  no 
Hades  and  no  Gehenna  is  spoken  of,  yet  we  can 
hardly  believe  that,  according  to  the  view  of  speaker 

*  John  xii.  32.  f  John  xii.  31.  %  John  viii.  24. 

§  John  X.  16.  II  John  v.  28,  29. 


1/4  Theology  of  the  New  Testament, 

or  writer,  the  ungodly  who  have  been  raised  unto 
perdition  are  to  be  sought  anywhere  else  than  there. 
Compare  Reuss,  ii.  p.  453,  and  following;  Schmid, 
i.  321,  and  following;  Cramer,  Bijdragen  op  het  gebied 
vail  Godgel  en  Wijsbeg.  i.  p.  284;  H.  Jonker,  het 
Evang,  van  Joh.,  p.  47,  and  following. 

POINTS   FOR   INQUIRY. 

The  connection  of  everlasting  life  and  knowledge  ;  of  losing 
life  and  preserving  it ;  of  temporal  death  and  spiritual  life. 
—The  conception  of  Qavaros  in  the  Fourth  Gospel. — Is  the 
idea  well  founded  that  the  Koiais  here  spoken  of  takes  place 
exclusively  on  this  side  the  grave  ? — Unity  and  diversity  of 
the  two  ideas,  everlasting  life  and  resurrection  at  the  last 
day. — Does  the  Johannine  Christ  hold  forth  the  prospect  of 
ultimate  annihilation,  or  of  an  unending  chastisement  of  the 
obdurate  sinner  ? 


THIRD   DIVISION. 


HIGHER     UNITY. 


SECTION  XXIII. 

The  difference  between  the  utterances  of  the 
Synoptical  and  the  Johannine  Christ  is  certainly 
not  of  such  a  kind  that  the  impartial  investiga- 
tor can  regard  only  one  or  the  other  series  as 
genuine  or  trustworthy.  On  the  contrary,  upon 
any  attentive  comparison,  the  higher  harmony 
meets  the  eye  at  almost  every  point ;  and  the 
difference,  however  considerable,  is  not  only 
perfectly  explicable,  but  is  to  be  regarded  as  in 
more  than  one  respect  exceptionally  important. 

I.  The  separate  treatment  (Sec.  xvii.  i)  of  the 
doctrines  of  the  Johannine  Christ  has  been  justified  by 
the  result.     Thus  much  was  at  once  seen,  that  the 


1/6  Theology  of  the  New  Testament 

Lord  in   the    Fourth    Gospel   spoke  quite  otherwise 
than  in  the  first  three.      From  this,  however,  it  by  no 
means  follows  that  we  find  in  John  another  Christ 
than  in  his  predecessors.     This  would    be   the  case 
only  if  we  heard  Him  on  the  one  hand  deny  what  He 
had  asserted,  or  assert,   on  the  other  hand,  what  He 
had  denied.     We  were,  on  the  contrary,  even  more 
struck  with  the  fact  that  here  there  is  no  distinction  as 
between  yea  and  nay,  but  only  as  between  more  and 
less  ;  and  it  is  absolutely  impossible  to  contradict  the 
words  of  the  Synoptical  Christ  by  an  appeal  to  the 
Christ  of  John,  provided  we  only  bring  both  into  the 
true  light  of  history.     The  difference  is  brought  into 
its  just  proportions  by  a  word  of  Godet.*     "As  far  as 
the  religious  side  of  the  contrast  is  concerned,  it  is 
remarkable   that  the   conscience  of  the  Church   has 
never  been  perplexed  by  it,  and  that  it  is  exclusively 
the   learned  who  pronounce  it  insoluble.     This  fact 
proves,  in  any  case,  that  for  the  pious  and  believing 
heart  the  Jesus  of  the  Synoptics  has  never  been,  and 
will  never  be  anything  else  than  that  of  John.     The 
difference  does  not  therefore  reach  the  depths  of  the 
religious  and  moral  life."     The  justice  of  this  remark 
is  felt  if  we  regard  even  the  form,  but  yet  more  if  we 
bring  the  contents  of  the  Lord's  words  in  John  into 
comparison  with  the  contents  of  His  words  in  the 
Synoptical  Gospels.     In  both  respects  the  difference 
is  only  relatively  great,  and  is  perfectly  explicable. 

2.  As  far  as  the   form   is   concerned,  the  striking 
harmony  which  prevails  between  the  language  of  the 

*  See  his  * '  Examen  des  princip.  Quest,  cet. "  p.  48. 


Diversity  and  Harmony.  I'jy 

disciple  himself,  and  that  of  Jesus  in  John  (compare 
Sec.  xvii.  3)  is  to  be  explained  partly  from  the  great 
affinity  of  spirit  between  the  Master  and  the  disciple, 
which  has  formed  his  style  of  writing  after  that  of  the 
Master's  speech  ;  partly  from  the  apostolic  freedom 
with  which,  under  a  higher  guidance,  he  records  the 
Lord's  discourses.  The  absence  of  the  parables  in  the 
Fourth  Gospel  will  appear  less  strange  when  we  con- 
sider that  we  have  here,  for  the  most  part,  the  Lord 
not  in  the  midst  of  the  Galilean  multitude,  but  con- 
fronting the  Jews  of  Jerusalem  ;  whilst,  moreover,  the 
metaphors  (-Trapot/ottai)  here  employed  are  so  greatly 
developed  that  they  here  and  there  approach  the 
form  of  the  parables.  Besides  which,  both  metaphors 
and  parables  are  chosen  out  of  the  domain  of  nature 
and  of  daily  life,  and  the  assertion  that  the  Christ  of 
John  derives  nothing  from  nature  is  at  least  entirely 
unproved.  In  like  manner  the  vigorous  pregnant 
expressions,  the  apparent  paradoxes  which  frequently 
characterize  his  teachings  here  are  by  no  means 
wanting  in  the  Synoptics.  A  misunderstanding  of  his 
words,  which  here  often  gives  occasion  for  a  fuller 
explanation,  is  also  met  with  in  the  first  three  Gos- 
pels.* That  there  is  less  variety  of  discourses  of  the 
Lord  in  John  is  a  consequence  of  the  strict  plan  on 
which  this  Gospel  is  formed,  and  which  must  of  itself 
lead  the  author  to  make  a  particular  selection  from  the 
rich  treasures  at  hand.f  In  part  at  least  are  these 
discourses  not  less  called  forth  by  the  occasion,  and 

*  E.g.  Matt  xvi.  6,  7  ;  xix.  10,  1 1  ;  compare  xxii.  45. 
t  Compare  John  xx.  31  ;  xxi.  25. 


178  Theology  of  the  New  Testament. 

manifold  in  their  character,  than  those  of  the  earh'er 
Gospels ;  and  that  the  Jewish,  or  rather  Israelite, 
character  of  the  exalted  Speaker  is  by  no  means  laid 
aside  in  the  Fourth  Gospel  is  clear  even  from  the 
letter,*  and  yet  more  from  the  spirit  and  tendency  of 
the  discourses  therein  preserved. 

3.  As  far  as  the  substance  is  concerned,  it  is  by  no 
means  proved  that  the  idea  of  God  from  which  Jesus 
proceeds  in  the  Fourth  Gospel  is  essentially  different 
from  that  which  He  expresses  in  the  other  Gospels. 
Here  as  there  He  presents  God  to  His  disciples 
clearly  as  His  and  their  Father,t  and  designates  as 
the  children  of  God  only  those  who  in  a  moral  aspect 
bear  His  image  and  character.  J  Here  as  there  He 
presents  this  God  at  the  same  time  as  animated  with 
fatherly  compassion  towards  sinners,  §  and  men  as 
unable  to  effect  their  own  deliverance,  but  yet  capable 
of  receiving  salvation  through  the  intervention  of  a 
higher  power.  In  both  cases  He  promises  and  pre- 
pares this  deliverance  by  means  of  a  kingdom  of  God, 
which  is  indeed  in  its  tendency  universal,  but  which 
comes  first  to  Israel  ;  and  the  foundations  of  which 
have  been  carefully  laid  in  Israel,  especially  through 
the  Old  Testament  economy.  In  both  cases,  also,  is 
the  relation  of  this  kingdom  to  the  kingdom  of  dark- 
ness, and  the  nature  of  the  kingdom  of  darkness  itself, 
described  as  the  same ;  ||  and  the  Lord  remains  ever 

*  John  iv.  22  ;  v.  45,  46  ;  vii.  37,  38.  f  John  xx.  17. 

X  Matt.  V.  9  ;  compare  John  viii.  42. 

§  John  iii.  16;  compare  Matt,  xviii.  10-14. 

II  Luke  X.  18  ;  compare  John  xii.  31. 


Diversity  and  Harmony.  179 

consistent  with  Himself  when  He  announces  Himself 
as  the  way  by  which  to  become  a  member  of  His 
kingdom.* 

4.  If  we  compare  that  which  Christ  testifies  in  the 
Synoptics  concerning  His  person  and  work  with  that 
which  He  testifies  in  John,  we  can  come  to  no  other 
conclusion.  To  the  Christ  of  the  Synoptics  belongs  a 
superhuman  character  and  dignity  (Sec.  x.  5),  whilst 
the  Christ  of  John  is  in  the  true  sense  of  the  word 
man  (Sec.  xvii.  3),  and  reveals  himself  as  man. 
According  to  both  sources  He  displays,  as  such,  a 
higher  knowledge,  but  no  boundless  omniscience  ;  f 
unsullied  purity,  which,  however,  is  subject  to  the 
human  condition  of  exposure  to  temptation;:]:  in  a 
word.  Divine  majesty,  but  in  the  lowly  form  of  a 
servant.  §  Arising  as  a  Teacher  (Matt,  xxiii.  8  ;  com- 
pare John  xiii.  14),  He  proclaims  at  Jerusalem  and 
in  Galilee  one  Gospel,  and  appeals  to  the  same  creden- 
tials of  His  authority  ;  both  in  the  Synoptics  and  in 
John  we  hear  how  He  attributes  to  his  miracles  an 
essential  power  of  proof,  although  not  the  very  highest 
proof,  for  His  Divine  mission  and  dignity,  and  con- 
den  ns  as  entirely  inexcusable  the  unbelief  which 
rejects  Him.||  Not  His  own  honour,  but  that  of  the 
Father,^  and  the  salvation  of  all  that  are  lost,**  is 

*  Compare,  for  example,  Matt.  v.  6,  vii.  21,  xi.  28,  xviii.  3,  with 
John  vi.  35,  vii.  37,   xiii.  14-17- 

t  Compare  Mark  xi.  13  ;  with  John  xi.  34. 

X  Matt.  xvi.  23  ;  compare  John  vi.  15  ;  xii.  27. 

§  Luke  xxii.  27  ;  compare  John  xiii.  14. 

II  Matt.  XI.  20-24  ;  compare  John  viii.  24. 

^  Mark  v.  19  ;  compare  John  vii.  18. 

**  Luke  xix.  10  ;  compare  John  vi.  37. 


i8o  TJieology  of  the  New  Testament 

the  highest  object  of  his  effort.  For  this  He  Hves  and 
labours,  and  will,  moreover,  according  to  God's  will 
and  counsel,*  suffer  and  die.  His  suffering  and  death 
is,  on  the  one  hand,  an  event  in  the  order  of  provi- 
dence to  which,  not  without  deeply  feeling  it.  He 
obediently  submits  ;t  on  the  other  hand,  an  act  which 
He  accomplishes  with  the  greatest  freedom.  :J:  As 
respects  the  causes,  the  aim,  and  the  fruits  of  this 
suffering  and  dying,  the  Johannine  Christ  expresses 
himself  in  essentially  the  same  manner  as  the  Christ 
of  the  Synoptics  (Sec.  xiii.  7  ;  compare  Sec.  xix.  6). 
The  little  also  which  He  speaks  in  the  Fourth  Gospel 
concerning  His  resurrection  cannot  without  great 
violence  be  explained  otherwise  than  of  a  bodily 
resuscitation  from  the  dead  ;  and  in  the  Gospel,  not 
less  than  in  the  Synoptics,  His  continued  personal 
relation  to  His  people,  even  after  His  departure  from 
the  earth,  is  most  certainly  taught  (Sec.  x.  5  ;  com- 
pare Sec.  xxi.  8). 

5.  The  greatest  difference  is  found  no  doubt  in  the 
domain  of  eschatology.  But  whilst  this  is  manifest, 
we  shall  not  seek  in  vain  for  a  deep  and  important 
harmony.  It  is  nowhere  denied  that  the  believer 
outlives  death,  and  is  happy  after  death  ;§  according 
to  both  sources,  however,  a  resurrection  of  the  body 
at  the  last  day  is  presupposed  and  promised,  even  to 
those  who  here  on  earth  were  partakers  of  the  higher 
life.     (Sec.  XV.  5  ;  compare  Sec.  xxi.  3).     Upon  the 

*  Matt.  xxvi.  54  ;  compare  John  x.  17,  1 8. 

t  Matt.  xxvi.  38  ;  compare  John  xii.  27,  28. 

X  John  xiv.  31  ;  compare  Matt.  xxvi.  46. 

\  Luke  xvi.  23  ;  xx.  38  ;  compare  John  xi.  2$. 


Divei'sity  and  Harmony.  i8l 

mountain  in  Galilee,*  and  at  the  festival  at  Jerusalem,! 
the  Lord  proclaims  himself  the  Judge  of  the  future, 
exalted  above  all  creatures,  yet  conscious  at  the  same 
time  of  His  entire  dependence  upon  the  Father.:}: 
According  to  both  sources,  He  promises  the  same 
future  salvation,  §  which  is  to  be  attained  by  each  of 
His  people  in  the  way  of  self-denial  and  suffering.  j| 
In  neither  does  He  hold  forth  to  the  imipenitent  sinner 
any  prospect  of  ultimate  annihilation,  or  of  the  dimi- 
nution or  removal  of  future  chastisement.  His  Parousia 
(coming)  which  is  there  generally  but  not  always  more 
figuratively,  here  more  spiritually  presented,  brings  in 
and  reveals  the  glorious  end  of  all  things. 

5.  No  doubt  there  are  single  thoughts  of  importance 
in  the  teaching  of  the  Lord  which  are  communicated 
on  the  one  hand  only  in  John,  on  the  other  hand 
exclusively  in  the  Synoptics.  How  can  it  be  other- 
wise, when  none  of  the  Evangelists  sought  for  syste- 
matic unity,  much  less  for  completeness,  in  this 
respect  t  What  John  gives  in  addition  seems  only  as 
the  complement,  and  is  the  crown  of  that  which  his 
forerunners  had  recorded  ;  and  where  he  is  silent  it 
must  never  be  forgotten  that  he  needed  not  to  repeat 
what  he  could  presuppose  was  sufficiently  known 
from  the  work  of  his  predecessors.  Many  a  pecu- 
liarity in  the  teaching  of  the  Lord  according  to  John 
is  quite  sufficiently  explained  by  its  historic  connec- 
tion.    If  here,  for  instance,  the  command  of  love  is 

*  Matt.  vii.  21-23  ;  compare  Matt.  xxv.  31  ceL     t  John  v.  24-29. 
X  Matt.  xxiv.  36  ;  compare  John  xiv.  28. 
§  Luke  xii.  37  ;  compare  John  xii.  26. 
II  Matt.  xvi.  25  ;  compare  John  xii.  2$. 


iS2  TJieolügy  of  the  New  Testament. 

called  a   new  commandment,*  while  it  is  elsewhere 
designated  as  old  and  well  known,t  the  reason  is  that 
the  Lord  is  here  speaking  not  of  the  general  love  of 
one's   neighbour,   but  of  that   Christian  love  of  the 
brethren  which  His  people  henceforth  are  called   to 
exercise  in  following  Him.     If  it  is  only  in  John  that 
Jesus  speaks  of  praying  in  His  name,:|:  this  is  because 
it  is   spoken   on   the  last  evening,  in  those  farewell 
discourses  which  are  preserved  only  by  John.     If,  on 
the  other  hand,  the  idea  of  forgiveness  of  sins  retires 
almost  entirely  into  the  background — compare,  how- 
ever, John  XX.  23 — it  is  because  the  historic  connection 
in  which  the  Lord,  according  to  the  Synoptics,  speaks 
thereof,  is  wanting  in  John.     At  the  same  time,  the 
love  of  God   towards  guilty  men   is  here  also  pro- 
claimed with  no  less  emphasis.     The  Lord  without 
doubt  speaks  in  John  more  fully  than  elsewhere  of  the 
promise  and  operation  of  the  Holy  Spirit,  but  here,  as 
in   the    Synoptics,    He   promises   the    Spirit   to    His 
people  both  before  and  also  after  His  death, §  and  the 
help  He  leads  His  people  to  expect  partakes  in  both 
cases  of  the  same  character.  ||     Thus  there  is  shown 
afresh  the  truth  of  the  observation,   ''The  profound 
discourses  which  St.  John  relates  are  only  the  develop- 
ment of  the  energetic  and  concise  words  which  the 
three  first  Evangelists  collected  by  preference  "  (De 
Pressensé),  or  with  another  writer,  in  point  of  convic- 
tion a  converted  Tubingen  Critic,  ''The  presentation 

»  John  xiii.  34.  f  Matt.  xxii.  39.  X  John  xvi.  23. 

§  John  XX.  22  ;  compare  Luke  xxiv.  49. 

II  John  xiv-xvi.  j  compare  Matt.  x.  19,  20. 


Diversity  and  Harmony,  183 

of  the  teaching  of  Jesus,  as  made  by  the  three  first 
Gospels,  demands  its  complement  in  the  discourses  of 
John."     (A.  Ritschl). 

7.  While  the  real  difference  between  the  teaching 
of  the  Christ  of  the  Synoptics  and  the  Christ  of  John 
is  neither  absolute  nor  inexplicable,  it  is  on  more  than 
one  account  of  importance.  It  is  a  no  less  unconstrained 
than  indisputable  proof  of  that  iinsearcliable  I'iches  of 
Christ,"^  which  no  Evangelist  is  able  to  exhaust.  It 
serves,  moreover,  to  confirm  the  trustworthiness  of 
narrators  who,  while  they  show  themselves  not  un- 
acquainted with  the  work  of  others,  proceed  each  one 
from  his  own  stand-point,  with  so  much  independence 
and  accuracy.  It  explains  to  us,  finally,  how  out  of 
the  teaching  of  Jesus — with  all  its  depths,  so  simple — 
so  rich  a  diversity  of  Apostolic  doctrines  could  spring. 
Precisely  because  the  teaching  of  the  Lord  was  so 
many-sided,  was  it  able  to  serve  as  the  basis  for  more 
than  one  form  of  Apostolic  proclamation,  in  which  now 
one,  now  another  side  of  this  teaching  was  brought  into 
prominence,  without  the  Apostle  becoming  untrue  to 
the  spirit  or  intention  of  his  Master.  The  soil  is  here 
fruitful  enough  to  bear  diverse  plants,  which  attain 
various  heights,  but  evidently  belong  to  the  same 
order,  and  bear  like  fruits. 

Compare  E.  A.  Borger  de  constanti  et  aequabih  J.  C. 
indole,  &c.,  H.  C.  18 16.  Our  Life  of  Jesus,  i.  p.  147. 
Christologie,  ii.  113-121.  The  Gospel  of  John  (Engl, 
transl.)  E.  de  Pressense,  Jesus  Christ:  His  Times, 
Life,  and  Work  (pp.  291-306  of  Eng.  trans.)     F.  de 

*  Ephes.  iii.  8. 


184  Theology  of  the  New  Testajnent. 

Rougemont,  Christ  et  ses  temoins,Y'Ax\?,,  1856,  i.  p.  137, 
and  following.  Godet,  Commentaire,  ii.  pp.  750-770. 
W.  Beyschlag,  Christologie  des  N.  T.,p.  54,  and  following. 
Where  it  is  truly  remarked  :  *' All  the  main  themes  of 
the  Johannine  discourses  are  found  in  the  Synoptics, 
only  in  scattered  traces,  half  lost  sight  of;  but  just  as 
certainly  as  Christ  must  have  discoursed  of  them  with 
infinitely  greater  fulness  than  would  appear  from  the 
Synoptics,  just  so  certainly  does  a  comparison  of  the 
Synoptics  with  John  confirm  again  even  in  this  par- 
ticular the  authenticity  of  John." 


POINTS  FOR  INQUIRY. 

In  what  respect  is  the  doctrine  of  the  Synoptical  Christ  ex- 
plained and  confirmed  by  the  word  of  the  Johannine  Christ  ? 
—Wherein  consists  the  diiference  of  the  -napa^oKr]  in  the 
Synoptics  and  the  Trapnifiia  in  John  ? — Is  the  appellation  Son 
of  man  employed  by  Jesus  in  the  one  and  the  other  in  the 
same  sense  ? — Whence  arises  it  that  the  Lord,  in  the  Fourth 
Gospel,  speaks  of  His  Messianic  dignity,  His  death,  and 
His  resurrection,  so  much  earher  than  in  the  others? — On 
what  points  is  the  Lord  silent  in  John,  while  in  the  Synoptics 
he  speaks  with  more  or  less  of  explicitness  ? — And  what  is 
to  be  inferred  from  this  silence?— Review  of  the  different 
modes  of  regarding  and  explaining  (Lange,  Godet,  &c.)  the 
utterances  of  Jesus,  recorded  only  in  John. — Proof  of  the 
harmony  between  the  utterances  of  the  Lord  as  preserved 
in  John  and  those  in  the  Synoptics,  in  the  history  of  the 
suffering,  death,  and  resurrection  of  Jesus? — Apologetical 


Diversity  and  Ha7'mo7iy.  185 

significance  of  the  results  obtained. — The  careful  comparison 
of  the  didactic  contents  of  the  Synoptics  and  the  Johannine 
Gospel  is  the  abiding  task  of  the  Biblical  Theologian  of 
our  days,  and  a  field  on  which  many  a  weed  has  yet  to  be 
rooted  up,  but  also  many  a  precious  flower  is  still  to  be 
gathered. 


SECTION    XXIV. 

In  Its  harmonious  diversity,  the  doctrine  of  the 
Lord,  communicated  by  the  EvangeHst,  is  on 
the  one  hand  the  explanation,  development,  and 
fulfilment  of  the  Word  of  God,  spoken  by  Moses 
and  the  Prophets ;  on  the  other  hand,  at  the 
same  time,  the  basis  and  starting-point  of  a 
series  of  Apostolic  testimonies  in  regard  to  the 
way  of  redemption,  which  on  their  side,  in  turn 
variously  modified,  contain,  interpret,  and  con- 
firm His  teaching. 

I.  At  the  end  of  this  our  Second  Part,  we  naturally 
look  back  upon  those  foundations  first  laid  in  the  Old 
Testament.  The  impression  which  the  study  of  the 
Lord's  teaching,  then,  makes  upon  us,  whether  we 
listen  to  John  or  the  Synoptics,  cannot  be  better 
expressed  than  in  a  reverent  Ameii  to  the  declaration 
of  the   Sermon  on  the   Mount,   "  I  am  not  come  to 


Result,  187 

destroy  the  Law  and  the  Prophets,  but  to  fulfil."*  If 
the  opposition  between  the  Old  Testament  and  the 
New  is  not  to  be  passed  over,  the  connection  between 
the  words  of  the  Lord  and  those  of  Moses  and  the 
Prophets  is  rendered  by  way  of  comparison  the  more 
striking.  We  receive  here  an  explanation  of  many  a 
mysterious  word  of  the  Old  Testament ;  an  explana- 
tion, the  high  importance  of  which  cannot  be  ignored, 
when  we  regard  the  Lord  in  the  light  in  which, 
according  to  all  the  Evangelists,  He  so  often  repre- 
sents himself;  on  the  other  hand,  the  doctrine  of 
earlier  days  is,  in  its  most  important  points  of  faith 
and  morals,  so  explained  and  fulfilled,  that  to  many 
questions  only  raised  there,  the  most  satisfactoiy 
answer  is  here  given  ;  and  again,  we  perceive  in  the 
words  of  Jesus  a  fulfilment  of  earlier  prophecies  and 
expectations,  which  cannot  possibly  be  explained  from 
a  merely  natural  and  accidental  course  of  things.  If, 
consequently,  the  words  of  the  Woi^d  are  in  a  certain 
respect  such  as  were  before  unknown,  they  are,  on 
the  other  hand,  the  echo  of  the  mighty  voice  of 
prophecy,  and  the  Old  Testament  confirms  again  its 
right  to  the  honourable  title  of  **  a  great  prophecy — a 
type  of  Him  who  should  come,  and  is  come."  (De 
Wette.) 

2.  Just  because  the  doctrine  of  the  Lord  is  a 
living  unity,  it  is  anything  but  a  dead  uniformity. 
A  priori,  therefore,  we  might  expect  that  the  word 
of  the   Apostles   would   be   something   else   than    a 

♦  IVlatt.  V.  17. 


1 88  Theology  of  the  New  Testament. 

mechanical  repetition,  and,  a  posteriori,  it  will  be  seen 
that  here  nothing  less  than  a  new,  though  by  no 
means  strange,  world  of  thought  opens  before  our 
eyes.  "  In  the  discourses  of  Jesus,  we  have  the 
pregnant  germ  and  kernel,  the  root,  the  simple  but 
firm  foundation ;  in  the  Apostolic  teaching,  as  the 
other  New  Testament  writings  give  it,  we  have  the 
off-shoots  and  branches,  the  plant  grown  forth  from 
the  germ  ;  we  have  the  completed  edifice,  which  rests 
upon  that  simple  but  firm  foundation.  However  full 
of  life  and  energy  this  Apostolic  doctrine  appears, 
equally  original,  equally  pregnant,  equally  presenting 
the  Christian  impress  in  the  first  form,  do  the  dis- 
courses of  the  Lord  in  the  Gospels  appear  :  and  both 
were  equally  adapted,  the  Apostolic  teaching  to  the 
relations  of  the  Apostles  in  their  further  development, 
as  the  discourses  of  the  Lord  were  in  accordance  with 
the  relations  of  His  personal  life."  (Schmid).  The 
investigation  now  following  will  be  a  continued  evi- 
dence for  the  truth  of  this  observation. 

Compare  our  Christologie,  i.  p.  33,  seq.,  ii.  p.  130,  seq. 
Lutterbeck,  /.  c.  ii.  p.  161,  seq.  Schmid,  /.  c.  ii.  p.  7. 
Baur,  /.  c.  p.  122-126.  A  recent  work  of  great  merit — 
B.  Weiss,  Lehrbuch  der  biblischeii  Theologie  des  Neiten 
Testaments,  Berlin,  1868 — may  also  be  profitably  con- 
sulted on  this  and  the  following  divisions. 

POINTS  FOR  INQUIRY. 

To  what  extent  are  the  utterances  of  Jesus  himself,  in 
regard  to  His  relation  to  the  Old  Testament  economy,  con- 
firmed   by    the   results    of    our  investigation  ? — Jesus   as 


Result.  189 

expositor  of  the  words  of  Moses  and  the  Prophets. — Christ's 
interpretation  of  Scripture,  and  later  Hermeneutics. — What 
is  that  which  is  properly  new  in  the  Gospel  of  the  kingdom 
of  the  Synoptics,  and  the  testimony  concerning  himself  of 
the  Johannine  Christ? — What  in  the  domain  of  doctrine? — 
What  in  the  domain  of  morals  and  of  ritual  ? — Does  the 
doctrine  of  Jesus  stand  in  one  and  the  same  relation  to  that 
of  all  the  Apostles  and  of  their  fellow-labourers  ? — Transition 
to  the  treatment  of  the  Theology  of  the  Apostles. 


THIRD    PART. 


THE  THEOLOGY  OF  THE  APOSTLES. 


SECTION    XXV. 

(BtmtXKl   S>nxbt^, 

The  investigation  of  the  Theology  of  the 
Apostles  extends  to  the  sum  of  the  doctrines — so 
far  as  we  can  speak  of  a  sum  of  doctrines — of 
all  those  men  whose  testimony  concerning  the 
Lord  Jesus  Christ  is  given  in  the  New  Testa- 
ment, and  which  testimony,  even  on  historical 
grounds,  is  of  unspeakable  value  for  us.  In 
the  investigation  of  this  testimony,  also,  we  must 
no  more  overlook  the  manifest  diversity  than  the 
higher  unity  in  the  testimony  of  the  several 
witnesses  ;  and  in  making  this  examination  we 
must  proceed  so  as  gradually  to  rise  from  the. 
simplest  to  the  more  complicated  and  involved 
system  of  doctrines. 


General  Survey.  191 

1.  In  the  strict  sense  of  the  word,  the  title  of 
Apostle  can  be  given  only  to  the  twelve,  who  were 
called  by  the  Lord  himself  to  the  apostolate,*  and 
whose  number  was  filled  up,  after  the  death  of  Judas, 
by  Matthias,  f  Nevertheless,  in  addition  to  these, 
Paul  also  lays  claim  to  this  title  of  honour,:}:  which  is 
moreover  given  to  the  fellow-labourers  and  friends  of 
the  first  witnesses  of  the  Lord,  §  yea,  once  even  to 
Jesus  himself  ||  We  follow  this  example  the  more 
readily,  since  the  greater  part  of  those  who  were 
Apostles  in  the  exact  sense  of  the  word  have  left  no 
writings  behind  them.  We  shall  here,  consequently, 
examine  the  doctrines  of  all  the  writers  of  the  New 
Testament,  but  of  these  only.  Those  spiritually  allied, 
whose  writings  have  not  been  received  into  the  canon 
of  the  New  Testament,  remain  consequently  without 
the  circle  of  our  investigation.     (Sec.  ii.  3.) 

2.  The  distinction  between  the  Theology  of  Jesus 
Christ  and  that  of  the  Apostles  is  the  fruit  of  a 
sounder  view  as  to  the  inspiration  of  the  sacred 
writers.  From  the  stand-point  of  the  mechanical 
theory  of  inspiration  it  was  entirely  a  matter  of  indif- 
ference whether  a  text  of  Scripture  was  to  be  found 
in  the  Old  Testament  or  the  New,  proceeded  from  the 
Lord  himself  or  from  one  of  His  witnesses :  enough, 
it  was  in  the  Bible.  A  mode  of  dealing  with  Scrip- 
ture more  in  accordance  with  historic  principles 
prepared   the    way   for   a  juster    distinction,   which, 

*  Luke  vi.  13.  t  Acts  i.  26.  J  Gal.  i.  1 

§  Acts  xiv.  14 ;  Gal.  i.  19.  U  Heb.  iii.  i. 


192  Theology  of  the  New  Testament. 

without  doubt,  is  according  to  the  mind  of  the  Lord 
and  His  Apostles. 

3.  The  question  as  to  why  the  Apostohc  testimony- 
possesses  binding  authority  for  the  faith  and  Hfe  of 
the  Christian,  belongs  not  to  the  domain  of  historic,  but 
of  systematic  Theology.  Yet,  even  from  the  stand- 
point of  historic  theology,  it  is  easy  to  see  that  the  word 
of  such  witnesses  as  s.ood  nearest  of  all  to  Christ, 
cannot  be  too  carefully  listened  to.*  We  may  safely 
admit  that  not  all  the  Apostles  were  naturally  men 
of  high  and  extraordinary  gifts  ;  but  even  the  priority 
of  their  testimony,  the  fruit  of  that  first  impression 
which  the  manifestation  of  Christ  makes  upon  a 
susceptible  mind,  assures  to  them  a  position  entirely 
unique  ;  and  justice  is  not  rendered  to  the  importance 
of  their  writings  if  these  are  regarded  merely  as  feeble 
attempts  (Reuss)  to  express  Christian  truth  as  well  as 
possible,  attempts  which  forthwith  were  in  part  suc- 
cessfully replaced  and  supplemented  by  others. 
Nearest  the  fountain-head  the  water  is  unquestionably 
purest,  and  where  it  is  a  question  of  witnesses  to  his- 
torico-religious  facts,  a  plain  man  who  has  received  the 
first  impression  aright  has  the  precedence  over  a 
man  of  greater  culture  who  later  philosophises  in 
a  distinguished  manner,  but — after  the  lapse  of  cen- 
turies. At  the  same  time,  the  Apostolic  testimony 
concerning  Christ  cannot  be  placed  unreservedly  in 
one  line  with  the  testimony  of  Christ  concerning 
himself.     There  is  found  here  a  distinction  similar  to 

*  Compare  John  xix.  35  ;  Acts  i.  21 ;  2  Peter  L  16. 


General  Stirvey.  193 

that  between  the  Messianic  period  as  a  whole  and 
that  of  the  Apostles.  Their  word  must  be  tested  by 
that  of  the  Master,  not  the  reverse.  But  if  their 
doctrine  is  to  that  extent  subordinate  to  His,  it  never- 
theless stands  high  above  that  of  later  v/riters.  What 
a  distance  between  the  Christian  literature  even  of  the 
second  century  and  that  of  the  first  ! 

4-  The  fountain-head,  from  which  the  knowledge  of 
Apostolic  Theology  is  derived  is  the  New  Testament. 
''  What  we  learn  in  addition  from  other  sources,  con- 
cerning the  teaching  of  this  or  the  other  Apostle,  is 
in  any  case  to  be  accepted  only  so  far  as  it  agrees 
with  the  teaching  of  the  New  Testament."    (Messner). 

Concerning  the  relation  in  which  our  investigation 
stands  to  the  isagogics  of  the  New  Testament  we 
have  already  expressed  ourselves  (Sec.  i.  4).  The 
Biblical  theologian  of  the  New  Testament,  who  pro- 
ceeds from  the  stand-point  of  the  supernatural,  has  to 
regard  scruples  as  to  the  genuineness  of  his  sources 
only  when  they  display  a  better  origin  than  that  of  a 
one-sided,  naturalistic  criticism.  He  must  not,  how- 
ever, exclude  the  light  which,  through  the  exami- 
nation of  the  contents  of  the  New  Testament  writings, 
may  also  be  shed  upon  their  genuineness. 

5.  To  the  question,  how  far  the  theology  of  the 
Apostles  derived  from  these  sources  can  be  regarded 
as  a  whole,  no  answer  can,  at  this  stage  of  our 
investigation,  be  given.  It  is  well  known  that  the 
doctrine  of  the  Apostles  is  presented  to  us  in  a 
multitude  of  doctrinal  types  {rvTiOi  5i5ax^s),  but 
nowhere  in  a  system  of  doctrines  closely  reasoned  out 

O 


194  Theology  of  the  New  Testament. 

When,  therefore,  we  speak  of  the  doctrinal  system  of 
an  Apostle,  we  mean  only  "the  sum  of  his  isolated 
doctrinal  utterances  reduced  to  an  orderly  and  sys- 
tematic whole."  Such  a  doctrinal  system  is  the  more 
easily  formed,  the  greater  the  number  of  the  ideas 
which  we  gain  from  a  rich  store  of  Apostolic  dicta. 
No  one,  for  instance,  will  think  of  placing  on  a  level 
in  this  respect  the  writings  of  James  or  Jude  with 
those  of  Paul.  The  unity  of  the  Apostolic  doctrine  is 
certainly  anything  but  a  mere  uniformity  ;  and  it  is 
to  be  reckoned  among  the  merits  of  the  modern 
supernaturalism,  that  it  has,  far  more  than  the  earlier, 
an  eye  and  a  heart  for  the  rich  variety  of  ideas  which 
is  found  in  the  different  writers  of  the  New  Testament. 
Nevertheless,  this  variety  gives  no  right  to  the  asser- 
tion that,  "rightly  regarded,  very  little  unity  in  their 
testimony  concerning  the  faith  is  to  be  found  among 
the  Apostles  "  (Pierson),  as  though  we  were  here  con- 
templating different  limbs,  but  no  body — loose  stones, 
which,  however,  were  too  dissimilar  in  size  and  form  to 
be  erected  into  one  building.  Certainly,  there  is 
nothing  easier  than  to  oppose  to  each  other  a  number 
of  Apostolic  utterances,  and  then  to  speak  of  the  con- 
flicting views  of  the  different  New  Testament  writers. 
But  such  an  anatomical  criticism,  which  knows,  indeed, 
how  to  separate,  but  has  not  learnt  how  to  combine, 
and  which,  from  its  close  attention  to  each  particular 
tree  is  not  able  to  take  in  the  whole  forest  at  one 
view,  has  already  shown  itself  as  weak  as  it  is  one- 
sided ;  and  the  "  divide  et  impei-a "  is  more  aptly 
inscribed  upon  the  banner  of  the  assailants  of  Christi- 


General  Siwvey.  195 

anity  than  upon  the  school  of  believing  theology. 
What  was  to  be  expected  a  pj'iori  is  also  exegetically 
and  historically  justified  :  there  exists  among  the  Apos- 
tolic writers  a  diversity  of  gifts,  but  unity  of  spirit  ; 
they  are  unlike  in  regard  to  their  point  of  departure 
and  the  method  and  depth  of  their  teaching,  but 
agree  in  their  convictions  in  regard  to  the  faith,  in 
their  principles  and  expectations  ;  their  colour  is 
varied,  but  not  so  the  original  light  ;  their  tones 
change,  but  thereby  the  higher  harmony  is  rather 
increased  than  disturbed.  The  Jewish-Christian  cast 
of  thought  of  the  one  writer  is  by  no  means  irrecon- 
cilably opposed  to  the  more  Grecian  colouring  of 
thought  in  another  ;  and  a  continued  investigation 
always  leads  to  the  discovery  of  a  harmony  even  in 
those  cases  where  it  was  before  doubted,  perhaps 
entirely  overlooked, 

6.  The  main  divisions  of  our  subject  have  been 
before  indicated  (Sec.  iii.  2),  and  must  be  justified  by 
the  progress  of  our  investigations.  As  far  as  the 
execution  of  it  is  concerned,  our  design  is  neither  to 
condemn  nor  to  defend,  but  simply  to  afford  an  objec- 
tively accurate  representation  of  the  doctrine  of  the 
Apostolic  writers.  This,  however,  must  be  undertaken 
in  the  spirit  of  the  writer,  and  with  regard  to  the  pecu- 
liarity, the  main  thought,  and  the  definite  method  of 
each  one.  Instead,  therefore,  of  grouping  together 
under  one  head  {e.g.,  of  Theology,  Anthropology, 
Christology,  Eschatology)  what  is  taught  by  the  dif- 
ferent Apostles,  the  classification  and  analysis  of  the 
ideas  of   one  Apostle — Paul,  for  instance — must  be 


ig6  Theology  of  the  New  Testament. 

made  in  a  very  different  manner  from  the  classifica- 
tion and  analysis  necessary  in  the  case  of  another — as 
Peter  or  John.  It  is  impossible  to  understand  a  witness 
for  the  truth  so  long  as  we  do  not  take  into  account 
his  stand-point  and  his  characteristic  mode  of  viewing 
his  subject.  At  the  same  time,  it  is  of  importance  to 
consider  the  genetic  and  psychological  development 
of  the  thoughts  of  the  writer,  and  so,  also — where  it 
is  possible,  and  so  far  as  is  necessary — to  take  into 
consideration  the  chronological  order  of  his  writings. 
Here,  as  elsewhere,  any  sharp  line  of  separation 
between  the  dogmatic  and  the  ethical  side  of  the 
Apostles'  teaching  would  be  both  useless  and  hurtful. 
Only  when  the  doctrinal  system  of  each  Apostle  has 
been  separately  regarded  in  its  facts  and  as  a  whole, 
can  good  fruits  be  looked  for  from  the  comparison  of 
the  doctrinal  system  of  .the  one  with  that  of  the 
other. 

7.  As  regards  the  means  of  help  available  for  this 
part  of  our  investigation,  and  the  spirit  in  which  it 
must  be  carried  on,  we  direct  attention  to  what  we 
have  before  said  (Sec.  ii.  3,  and  iii.  3).  Only  it  is 
necessary  again  to  remind  the  student  that  he  who 
contemplates  the  doctrines  of  the  Apostles  from  a 
stand-point  which  is  in  irreconcilable  antagonism 
with  their  own,  can  neither  understand  nor  appreciate 
their  testimony.  The  Apostolic  writings,  like  the 
Gospels,  can  be  understood  only  in  the  light  of  that 
Spirit  by  whom  their  writers  were  inspired. 

Compare  on  the  Theology  of  the  Apostles,  besides 
the  writings  mentioned  (Sec.  ii.  3),  G.  C.  R.  Matthaei, 


Genei'al  Survey,  197 

Der  ReligionsglaiLbe  der  Apost,  jtesu,  u.  s.  w.,  2  vols., 
Gött.  1826.  E.  de  Pressensé,  Early  Years  of  CJuisti- 
anity,  pp.  207-259.  F.  Bonifas,  Essai  sur  r  Unite  de 
V Enseigneinent  Apostolique.  Paris,  i8ó6.  Ph.  Schaff, 
History  of  the  Early  Church.     (Eng.  trans.) 

POINTS   FOR  INQUIRY. 

Origin,  sense,  and  various  uses  of  the  name  of  Apostle. — 
What  is  the  significance  of  Luke  x.  16  as  compared  with 
John  XX.  21? — What  is  to  be  learnt  from  post-Apostolic 
literature  in  regard  to  the  doctrine  of  the  Aposdes?— Which 
Apostolic  system  of  doctrine  appears,  after  a  preliminary 
examination,  the  deepest,  most  perfect,  and  richest  ? — What 
is  necessary  to  penetrate  as  deeply  as  possible  into  an  Apos- 
tolic system  of  doctrine? — Characteristics  of  the  ApostoHc 
teaching,  as  compared  with  the  oldest  Patristic  literature. 


FIRST   DIVISION. 


THE   PETRINE   THEOLOGY. 


SECTION  XXVI. 

Summnrij. 

The  prior  treatment  of  the  Petrlne  theology  is 
justified  as  well  by  the  especial  place  which  this 
Apostle  takes  in  the  history  of  the  first  century 
of  the  Christian  Church,  as  by  the  peculiar 
character  of  his  doctrine  itself  If  this  theology 
is  to  be  drawn  from  the  purest  sources,  the  First 
Epistle  of  Peter  and  the  Acts  of  the  Apostles 
occupy  the  first  place ;  but  also  single  Pauline 
Epistles  (e.g.,  that  to  the  Galatians)  contain  in 
this  respect  important  hints.  The  Second 
Epistle  of  Peter  is  in  this  investigation  no  more 
to  be  quietly  placed  on  one  side  than  to  be 
raised  without  examination  to  an    equality  of 


Petrine  Theology — Stimmary.  199 

rank  with  the  First ;  but  it  must  be  separately 
examined  and  compared.  The  whole  doctrine 
of  this  Apostle  contained  in  the  New  Testament 
affords  us,  at  the  same  time,  the  spectacle  of  a 
harmonious  development,  and  the  traces  of  a 
strongly  expressed  but  sanctified  individuality. 

I.  There  is  nothing  arbitrary  in  the  fact  of  begin- 
ing  our  investigation  with  the  theology  of  Peter.  If 
we  are  to  ascend  from  the  simplest  to  the  more  com- 
plicated and  highly-developed  system  of  doctrines 
(Sec.  xxiv.),  we  must  in  no  case  begin  with  Paul  or 
John.  Just  as  little  can  we  bring  ourselves  (with 
Schmid)  to  accord  the  first  place  to  James,  since  his 
claim  to  the  name  of  an  Apostle  in  the  narrower  sense 
of  the  word  is  more  than  doubtful  ;  and  his  Epistle 
bears  an  almost  exclusively  practical  character. 
Besides  this,  Peter  affected  much  more  powerfully 
than  James  the  spirit  of  the  whole  Apostolic  age.  It 
was  Peter  who  exerted  an  influence  upon  the  earliest 
form  of  the  Gospel,  which  is  entirely  ignored  in  the 
romantic  presentation  of  the  history  of  the  Apostles  in 
favour  just  now  (Renan).  Even  Paul  has  afterwards 
only  built  upon  the  foundation  laid  by  Cephas  in  the 
Jewish  and  Gentile  world.  (This  is  not  in  contradic- 
tion with  Rom.  xv.  19,  20 ;  Paul's  labours  being  the 
natural  outgrowth  of  the  principles  laid  down  by 
Peter,  Acts  xv.  7-1 1  ;  and  of  his  example,  Acts  x. 
34-43).  Although  Rome  has  exalted  this  Apostle  in 
a  one-sided  manner,  it  would  be  an  act  of  ultra- 
Protestant  unfairness  to  overlook  the  special  impor- 


200  Theology  of  the  New  Testamefit 

t?.nce  of  his  person  and  word.  In  union  with  Matthew, 
Mark,  James,  and  Jude,  he  affords  us  the  purest  source 
for  learning  what  was  the  faith  of  the  earhest  Churches 
of  Palestine. 

2.  The  fountain  from  which  the  Apostolic  writers 
derive  their  testimony  concerning  the  way  of  salvation 
is  with  all  essentially  the  same  ;  but  this  testimony 
has  been  in  the  case  of  each  one  of  them  more  or  less 
modified.  All  are  enlightened  by  the  Holy  Spirit, 
who  leads  them  into  the  sanctuary  of  truth  ;  but  not 
all  attain  to  the  same  height  of  spiritual  life.  Sent 
forth  by  this  Spirit,  Peter  speaks  distinctly  as  an 
eye-witness  of  the  deeds  and  sufferings  of  the  Lord.* 
At  the  same  time,  he  appeals  more  than  many  others 
to  the  Scriptures  of  the  Old  Testament,  which  are 
manifestly  better  understood  by  him  after  the  day  of 
Pentecost  than  ever  before.  He  also  appeals  to 
special  revelation  granted  to  himself  f  Above  all,  his 
own  matured  Christian  experience  gives  to  his  testi- 
mony its  peculiar  character  and  its  indisputable  value. 

3.  Upon  a  superficial  examination  it  might  appear 
as  though  among  the  sources  whence  our  knowledge 
of  the  Petrine  doctrine  is  drawn,  the  Acts  of  the 
Apostles  must  occupy  the  first  place.  But,  while  the 
trustworthiness  of  this  book  is  to  be  acknowledged,  it 
is  self-evident  that  for  our  purpose  a  writing  of  the 
Apostle  himself  is  of  much  greater  importance  than 
some  of  his  discourses  which  have  been  communicated 
by  another,  years  after  their  delivery.  For  this 
reason  we  give   the   first   place   among   the   sources 

*  Acts  V.  31  ;  I  Pet.  v.  i.         f  Acts  x.  28 ;  compare  2  Pet.  i.  14. 


Petrine  Theology — Summary.  201 

through  which  we  become  acquainted  with  his  theo- 
logy to  the  First  Epistle  of  Peter ;  and  the  more 
willingly,  since  its  genuineness  is  raised  above  all 
reasonable  doubts,  and  it  moreover  manifests  a 
thoroughly  subjective  character.  Next  to  this,  how- 
ever, we  rank  the  Acts  of  the  Apostles,  and  place  so 
much  the  greater  confidence  in  this  source,  inasmuch 
as  we  ever  afresh  observe  that  the  Peter  with  whom 
we  become  here  acquainted  corresponds  in  so  many 
respects  with  that  of  the  First  Epistle  *  The  Apostle 
Paul  also  is  able  to  render  us  important  service  in  our 
seeking  to  come  to  a  true  knowledge  concerning  the 
natural  bent  and  disposition  of  Peter's  mind.  Not  to 
speak  of  the  correspondence  between  some  of  the 
Pauline  and  some  of  the  Petrine  modes  of  conception 
(which  is  pushed  to  an  extreme  by  some  of  the 
Tubingen  school),  we  may  think  of  i  Cor.  i.  12,  ix.  5, 
XV.  5  ;  of  the  account  given  in  Gal.  ii.  7-9  ;  of  the 
statement  that  Peter  was  the  Apostle  of  the  Circum- 
cision, one  of  the  pillars  of  the  Church,  &c. 

As  far  as  the  Second  Epistle  is  concerned,  the 
modest  assertion  that  *'  no  one  who  is  experienced  in 
things  of  this  sort  can  be  found  to  defend  the  genuine- 
ness of  this  Epistle"  (Loman)  serves  only  as  an 
example  of  the  peculiar  manner  in  which  a  certain 
school  grants  to  its  own  disciples  alone  the  well-known 
"right  of  speech."  Different  voices  have  been 
raised  in  our  time  in  defence  of  its  genuineness,  which 
was  early  assailed.     Yet  the  advocates  of  its  genuine- 

*  Compare  Acts  ii.    14-38,  iii.    12-26,   iv.  9-12,  v.  29-32,  x.  34-43, 
xi.  4-17,  xii.  II.  XV.  7- II. 


202  Theology  of  the  New  Testaiiient. 

ness  will  willingly  admit  that  the  scruples  raised  in 
regard  to  this  Epistle  are  by  no  means  entirely 
unfounded.  As  matters  now  stand,  it  is  neither  to  be 
quietly  set  on  one  side,  nor  to  be  placed  without 
reserve  on  the  same  level  with  the  First.  If  the  one 
course  betrays  a  prejudice,  the  other  is  not  scientific  : 
to  exclude  it  would  be  precipitate,  but  to  distinguish 
is  a  duty.  Only  the  science  of  isagogics  can  discuss 
in  their  full  extent  the  objections  raised  against  this 
Epistle  :  the  Theology  of  the  New  Testament  has 
fulfilled  its  task  when  it  has  developed  the  doctrine, 
and  compared  it  in  every  respect  with  that  of  the 
First  Epistle. 

4.  The  Petri ne  Theology,  as  known  from  these 
different  sources,  offers  the  charming  spectacle  of  a 
harmonious  development.  For  all  the  Apostles  of 
the  Lord,  and  especially  for  our  Apostle,  life  ceased 
not  to  be  a  continual  growing.  During  a  period  of 
about  thirty  years  we  hear  how  the  consciousness  of 
Peter  in  regard  to  the  faith  expresses  itself  ever  more 
fully,  more  powerfully,  and  more  clearly.  Nowhere 
do  we  find  self-contradiction  demanding  the  recal  of 
former  utterances,  but  everywhere  a  progress  which 
reminds  of  the  words  of  Solomon  :  "  The  path  of  the 
just  is  as  the  shining  light,  that  shineth  more  and 
more  unto  the  perfect  day."  The  Christology,  for 
instance,  from  Acts  ii.  22,  to  2  Pet.  iii.  18^ — the 
genuinensss  of  the  latter  presupposed — exhibits  a 
glorious  climax.  The  great  facts  of  salvation,  pre- 
sented with  such  force  even  in  his  earliest  discourses, 
are,   as  occasion  calls  for   it,   presented  in  his  First 


PetTme  Theology — Summaiy.  203 

Epistle  in  all  their  dogmatic  power.  From  all  this  the 
literal  fulfilment  of  the  promise  of  the  Lord  in  John 
xvi.  13  is  manifest;  and  the  comparison  one  with 
another  of  the  testimonies  of  the  Apostle  at  different 
periods  of  his  life  is,  at  the  same  time,  an  undesigned 
confirmation  of  the  trustworthiness  of  his  statements. 

5.  Not  less  are  there  seen  in  the  doctrines  of  this 
Apostle  the  traces  of  a  strongly-expressed  but  sanc- 
tified individuality.  Even  in  the  Gospel  narrative  he 
comes,  as  is  well  known,  strikingly  into  the  foreground, 
and  displays  a  spiritual  physiognomy  which  is  not 
easily  interchanged  with  that  of  any  other.  Peter  is 
the  impulsive  disciple,  the  man  of  feeling  and  action, 
not  given  to  abstract  thinking,  but  living  and  moving 
in  the  sphere  of  the  concrete  and  of  that  which  is 
immediately  present.  We  should  not  expect  of  such 
a  man  that  he  would  write  much,  would  make  his 
statement  in  detail,  or  would  develop  one  and  the 
same  idea  on  all  its  sides.  He  will  be  more  at  home 
in  a  circle  of  historical  than  of  speculative  ideas,  will 
attach  himself  without  difficulty  to  the  course  of 
thought  and  form  of  expression  employed  by  another, 
and  will  be  in  some  respects  inferior  to  more  distin- 
guished labourers.  And  all  this  we  actually  do  find  to 
a  certain  extent  in  the  discourses  and  Epistles  of  Peter. 
Even  after  his  conversion  he  is  one  of  those  unlearned 
and  plain  men,*  by  whom  the  form  of  the  moral  world 
was  changed.  His  testimony  is  precisely  what  we 
might  expect  from  the  Simon  Peter  we  have  known 
before.     This    clearly-marked   individuality   is   pene- 

*  Acts  iv.  13. 


ib4  Theology  of  the  New  Testament. 

trated  with  the  flame  of  a  zeal  and  a  love  which  alone 
could  qualify  him  to  testify  of  Christ  in  such  manner 
as  he  actually  did. 

6.  Somewhat  more  closely  do  we  become  acquainted 
with  this  individuality  in  the  important  address  with 
which  Peter — before  the  Pentecost,  but  already  sealed 
by  the  Holy  Spirit* —  introduced  the  election  of 
Matthias,  t  It  becomes  at  once  manifest  how  conscious 
he  is  of  his  Apostolic  mission  to  be  a  witness  of  the 
Lord  Jesus,  and  especially  of  His  resurrection.  J  He 
appeals,  moreover,  repeatedly  during  this  short 
address  to  the  prophetic  scriptures,^  showing  thereby 
that  he  occupies  a  purely  Israelitish  stand-point. 
Finally,  he  is  the  first  to  lift  up  his  eyes  and  make 
provision  for  the  future,  as  though  by  his  first  Apos- 
tolic act  he  would  lay  claim  to  the  honourable  dis- 
tinction of  "the  Apostle  of  Hope."  As  the  leading 
thought  of  a  symphony  becomes  apparent  even  in  its 
overture,  so  do  we  learn  even  from  these  traits  to 
know  the  Apostle  aforehand,  as  he  will  show  himself 
afresh  in  his  discourses  and  writings.  Simon  Peter 
occupies  for  us  the  successive  positions  of  Apostle  of 
Jesus  Christ,  Apostle  of  Circumcision,  and  Apostle  of 
Hope. 

On  the  personality  of  Peter  and  his  theology  in 
general,  compare  an  article  of  J.  P.  Lange  in  Herzog ; 
the  commentaries  of  Huther,  Wiesinger,  Besser, 
Fronmiiller  (Lange's  Series),  upon  the  Petrine  epistles  ; 
especially  B.  Weiss ;  der  Petrin.  LeJirbegriff,  Berl. 
1855.  On  the  genuineness  of  the  Second  Epistle  our 
•  John  XX.  22.     t  Acts  i.  15-22.      %  Acts  i.  22.      §  Acts  L  16,  i.  2a 


Petrine  Thculogy — Siivnnary.  205 

ChristoL  des  N.  V.  p.  162- 176.  On  the  credibility  of 
the  Acts  of  the  Apostles  in  regard  to  Peter,  besides 
our  prize  essay  (Soc.  of  the  Hague,  1846)  C.  F.  Tripp  : 
Paulics  nachder  Apostelgesch.  Leiden,  1866.  Lechler, 
/.  c.  p.  7,  and  following.  Meyer  :  Commentary  on  the 
Acts,  Introduction,  Sec.  ii. 

POINTS    FOR    CONSIDERATION. 

The  personality  and  character  of  Peter,  as  they  are  known 
to  us  from  his  own  words  and  writings. — The  importance  of 
his  labours  in  the  doctrinal  development  of  the  Apostolic 
age. — Nature  and  value  of  later  accounts  of  his  doctrine 
(the  Clementines). — The  true  concepdon  of  growth  in  its 
application  to  the  doctrinal  system  of  an  Apostle — To  what 
extent  can  the  personality  of  Peter  be  regarded  as  the 
source  of  his  doctrines? — Is  the  proposal  of  Peter,  Acts  i. 
16-22,  to  be  condemned,  to  be  justified,  or  to  be  com- 
mended ? 


SECTION  XXVII. 

'^dtx  mx  gpastle  of  |csits  Cljrisi 

As  an  Apostle  of  Jesus  Christ,  Peter  testifies 
with  increasing  clearness,  in  word  and  deed,  to 
the  whole  unique  dignity  and  greatness  of  the 
Lord.  The  great  facts  of  His  earthly  and 
heavenly  life  are  brought  by  Peter  emphatically 
into  the  foreground  ;  such,  also,  as  in  the  dis- 
courses and  writings  of  other  Apostles  are  not 
at  all,  or  scarcely,  indicated.  With  the  historic 
presentation  of  these  facts  is  united  in  his 
teaching,  in  an  increasing  degree,  the  appre- 
hension of  their  dogmatic  import  and  the 
appreciation  of  their  practical  worth. 

I.  In  dealing  with  the  Petrine  system  of  doctrines, 
we  properly  begin  with  that  which  Peter  has  in 
common  with  all  the  other  Apostles,  thence  to  rise  to 
that  which  is  found  in  him  of  a  nature  peculiar  to 
himself.     As   all  the  others,  so  he  also  is  a  witness 


Peter  an  Apostle  of  Jesus  Christ.  207 

(jLiaprus)  of  Christ,  although  he  is  the  only  one  who 
calls  himself  by  this  name  ;*  and  one  may  say  that 
the  text  of  the  testimony  which  he  delivers  as  such, 
is  to  be  found  in  the  words  of  this  Apostle  on  his  first 
appearance  before  the  Council  in  Jerusalem.f  The 
infinitely  glorious  and  exalted  form  of  the  Saviour  is 
not,  however,  contemplated  on  the  same  side  by  all. 
Of  Peter  it  may  be  said  that  he  lays  special  stress 
upon  its  historic  character.  Without  plunging  into 
reflections  concerning  the  nature  of  the  Lord,  he  places 
his  person  at  once  in  the  light  of  history,  and  gives 
Him — so  to  speak — to  live  on  in  the  preaching  of  His 
Apostle. 

2.  Even  on  the  day  of  Pentecost,  he  begins  to  speak 
of  Jesus  as  the  Nazarene,  who  had  arisen  among  his 
contemporaries,  a  man  whom  God  had  approved  by 
powers  and  well-known  miracles.:}:  He  begins,  conse- 
quently, by  placing  Him  upon  a  level  with  the  most 
illustrious  servants  of  God,  immediately  after  to  raise 
Him  above  all,  as  that  man  whom  God  had  made 
both  Lord  and  Christ.  §  The  great  proof  for  this 
assertion  is  found  in  His  resurrection,  and  the  out- 
pouring of  the  Holy  Ghost,  and  even  His  death  of  the 
Cross — which  is  by  no  means  passed  over  in  silence, 
but  is  charged  home  upon  the  Jews  as  an  act  of 
iniquity.  Just  because  he  is  the  Messiah,  the  historic 
fact  of  the  descent  of  the  Lord  from  David,  has,  for 
Peter,  an  especial  significance. |j  Since  He  was  pro- 
mised  by  the  Father,  He  is  called  the  Holy  One  of 

*  I  Peter  v.  i.        f  Acts  iv.  12.        %  Acts  ii.  22. 
§  Acts  ii.  36.  li  Acts  ii.  33. 


2o8  Theology  of  the  Nezv  Testament. 

God,*  the  Prophet,t  God's  holy  Servant,  Jesus  {-ai^X 
- — a  name,  not  indeed  equivalent  to  the  more  usual 
term  Son  (utoy)  of  God  "which  appellation  is  not  found 
in  Peter"  but  which  is  far  above  the  title  of  bond- 
servant ihovKoi)  a  term  the  Apostles  usually  employ 
in  speaking  of  themselves,  and  is  derived  from  the 
prophetic  representation  of  the  perfect  servant  of 
Jehovah  (H^  "^^^J-  Besides  this  theocratic  dignity 
of  the  Lord,  Peter  exalts  His  moral  greatness. 
Christ  is  for  him  the  Holy  One  and  the  Just,^  whose 
death  condemns  the  whole  nation.  This  impression 
was  made  by  Christ's  whole  manifestation  upon  the 
man  who  had  once  (Luke  v.  8)  sunk  down  at  the 
the  Saviour's  feet  with  the  confession  of  his  own 
impurity.  In  the  sufferings  of  the  Lord,  more 
particularly  does  he  point  with  admiration  to  His 
perfect  sinlessness,||  especially  as  this  manifested  itself 
in  self-control  and  never-failing  meekness.  Thence  it 
is  he  exalts  these  sufferings  not  merely  (in  common 
with  all  the  Apostles)  as  expiatory,  but  also  expressly 
as  affording  us  a  type  and  example.^  But  nothing 
can  be  further  from  the  Apostle's  mind  than  the 
thought  that  the  Lord  was  only  the  best  and  greatest 
of  men.  In  the  historic  manifestation  of  Christ,  on 
the  contrary,  he  gives  us  to  behold  traces  of  a  super- 
human greatness.  Even  in  the  Pentecostal  address  it 
was  said,  with  manifest  reference  to  Christ's  oumi 
words,  that  He  had  ''received  of  the  Father"  tlie 
promise  of  the  Holy  Ghost  ;**  and  whilst  His  relation 

*  Acts  ii.  27.       t  Acts  iii.  22.      %  Acts  iii.  13  ;  iii.  26  ;  iv,  27. 
§   Acts  iii.  13,  14.  il  I  Peter  i.  18,  19  ;  ii.  22  ;  ii.  23. 

IT  I  Peter  ii.  21.  **Actsii.  33. 


Pcier  an  Apostle  of  Jestts  Christ.  209 

to  the  Father  is  not  for  the  moment  more  closely 
defined,  yet  with  the  first  proclamation  of  the  Gospel 
among-  the  Gentil-js,  the  address  of  the  Apostle  is 
emphatically  prefaced  with  the  statement  that  God 
was,  in  a  very  especial  manner,  with  Him.*  This 
higher  Christologie  element  comes  yet  more  clearly 
into  the  foreground  in  his  First  Epistle.  The  Trini- 
tarian distinction  made  at  the  very  beginning  f 
would  be  as  unsuitable  as  the  joyful  proclamation  ot 
God  as  the  Father  of  our  Lord  Jesus  Christ,  had  the 
Lord  been,  according  to  the  view  of  the  Apostle, 
nothing  more  than  a  human  being  surrounded  with 
Messianic  glory.  But  even  the  mentioning  of  the 
Spirit  of  Christ  %  as  having  been  in  the  prophets, 
would  at  least  sound  strange,  had  Peter  only  meant 
by  it  that  the  spirit  which  animated  the  prophets  was 
the  same  as  that  with  which  Christ  was  afterwards 
filled.  The  expression  leads  us  rather  to  suppose  a 
previous  being  and  activity  ;  and  this  supposition  is 
yet  strengthened  when  we  hear  that  the  Lamb  of  God 
was  "  foreknown  indeed  (TTpoeyvcoaixévos)  before  the 
foundation  of  the  world,  but  was  manifested  in  these 
last  times,"  §  which  would  scarcely  have  a  meaning  had 
He  not  before  this  had  an  existence.  If  we  add  to 
this  that  several  Old  Testament  utterances,  having 
reference  to  God,  are  transferred,  without  limitation, 
to  Christ,  II  and  that,  according  to  the  simplest  expla- 
nation of  I  Peter  iv.  lib,  Jesus  Christ  is  the  subject 
of  a  reverential  doxology :  then,   the  testimonies  of 

*  Acts  X.  38.  t  I  Peter  i.  2,  3. 

X  I  Peter  i.  II.  §   I  Peter  i.  20. 

\  I  Peter  ii.  3  ;  compare  Psalm  xxxiv.  8;  i  Peter  iii.  15  ;  Isaiah  viiii  13, 

P 


21Ü  TJieology  of  the  New  Testament. 

Feter  in  regard  to  the  supernatural  character  of  tbf; 
Lord,  though  comparatively  few,  are  by  no  means 
ambiguous  or  unimportant. 

3.  It  must  nevertheless  be  acknowledged  that  the 
metaphysical  side  of  the  question  with  him  by  no 
means  occupies  so  prominent  a  place  as  the  historical; 
and  if  we  inquire  about  the  facts  on  which  the  Apostle 
lays  a  special  emphasis,  foremost  of  all  is  the  resur- 
rection of  the  Lord.  In  all  the  Petrine  discourses 
preserved  by  Luke,  this  is  defended  with  enthusiasm, 
and  what  he  demands  every  Apostle  should  be,*  he 
himself  is  in  the  fullest  sense  of  the  word — a  witness 
of  the  resurrection.  For  him  the  Lord,  especially  the 
risen  Lord,  is  the  Prince  (Author)  of  Life  ;t  yea,  the 
thought  that  Christ  is  not  risen:]:  is  for  him  something 
self-contradictory.  He  holds  firmly  by  the  truth  of 
the  resurrection  in  the  presence  of  the  Jewish  council  \% 
and,  so  far  from  being  troubled  by  the  objection  that 
the  Risen  One  has  not  manifested  Himself  to  all 
the  world,  he  rather  gives  prominence  to  this  fact,  and 
observes  that  he  and  his  fellow-witnesses  have  eaten 
and  drunk  with  Him  risen.  In  the  beginning  of  his 
First  Epistle  II  he  speaks  of  the  blessing  of  regene- 
ration in  immediate  connection  with  Christ,  a  fact 
easily  explicable  when  we  remember  what  the  joyful 
message  of  the  resurrection  was  for  Peter  himself.^ 
As  he  himself  was  thereby  born  again  to  a  new  hope, 
so  also,  by  this  very  resurrection,  hope  itself  became 
for   the   first   time   a   living,    energising   hope.     The 

•  Acts  i.  22  ;  ii.  32.  f  Acts  iii.  15.  %  Acts  ii   24, 

§  Acts  iv.  10.  II  I  Peter  i.  3.  IT  Lukexxiv.  34 


Peter  an  Apostle  of  Jesus  Christ,  2 1 1 

resurrection  and  glorification  of  Christ  stands  in 
immediate  connection  with  faith  and  hope  in  God  ;  * 
and  even  baptism  obtained  its  ceHvering  power  only 
through  this  resurrection. f  Since,  consequently,  only 
a  risen  Christ  is  for  Peter  the  true  Christ,  we  cannot 
be  surprised  that  on  one  occasion  he  characterises 
him,  in  his  vigorous  oriental  and  figurative  manner,  as 
the  "  living  stone." :{: 

4.  The  Apostle,  however,  fixes  the  attention  of 
his  hearers  and  readers  not  upon  this  principal 
fact  alone.  He  does  not  pass  over  in  silence  the 
fact  that  God  has  raised  up  His  perfect  servant,  § 
but  just  as  little — what  is  found  in  no  other  Apos- 
tolic utterance — that  God  has  anointed  Him  with  the 
Holy  Ghost  and  with  power.  ||  He  is  probably 
thinking  of  that  which  took  place  at  the  baptism  of 
the  Messiah.^  And  least  of  all  does  he  neglect  in 
recounting  the  miracles  of  the  Lord,**  to  mention 
also  the  healing  of  those  that  were  possessed,  while 
he  magnifies  the  whole  public  life  of  the  Lord  as  one 
great  act  of  blessing.ff  He  is  manifestly  unable  to  be 
silent  about  that  which  he  has  seen  and  heard.  :|: J 
Especially  when  he  is  speaking  of  the  suffering  and 
death  of  Jesus,  he  immediately  shows  himself  an 
eye-witness.  Whilst  (in  the  Acts  of  the  Apostles) 
standing  in  the  presence  of  enemies,  he  regards  this  as 
the  cruel  act  of  Jewish  transgression,  yet  not  without 


*=  I  Peter  i.  21.  t  i  Peter  iii.  21.  H:  i  Peter  iu  4* 

§  Acts  iii.  26.        II  Acts  x.  38.      H  Compare  Isaiah  xlii.  i ;  Ixi.  i. 
**  Acts  ii.  22  ;  x.  38.  ft  Acts  x.  38.  H  Acts  iv.  20. 


212  Theology  of  tJie  New  Testament, 

seeking  some  extenuation  of  guilt  for  its  authors* 
He  dwells  upon  it  in  his  epistle,  in  which  he  is  speak- 
ing to  Christians,  as  the  revelation  of  the  greatness 
of  Christ,  and  as  the  source  of  the  most  glorious 
benefits.  Of  the  Cross  he  often  speaks  as  the  tree 
{to  (v\ov)f  perhaps  in  allusion  to  Deut.  xxi.  23.  But 
what  took  place  upon  the  Cross,  took  place — and 
this  was  for  Peter  himself  assuredly  the  first  point 
of  light  in  the  darkness — in  accordance  with  the 
determinate  counsel  and  foreknowledge  of  God.iJ: 
With  this  testimony  concerning  the  sufferings  of 
Christ,  §  there  come  also  spontaneously  into  the  fore- 
ground single  details  in  the  history  of  His  suffering  ;  | 
and  he  shows  clearly  by  the  whole  way  and  manner 
in  which  he  relates  them,  that  he  contemplates  these 
sufferings  in  the  light  of  prophetic  Scripture,  especially 
of  Isaiah  liii.  In  this  manner,  the  offence  of  the  Cross 
has  now  ceased  for  him  also.  Christ  the  Righteous 
One  (compare  Isaiah  liii.  ii)  has,  in  opposition  to 
those  sacrifices  which  must  often  be  offered,  suffered 
for  sins  once  for  ali,^  and  did  this  not  merely  to 
afford  an  illustrious  example,  but  thereby  to  take 
away  the  load  and  burden  of  sin.**  He  suffers 
consequently  for  (virip)  the  unjust ;  and  although  the 
expression  in  itself  does  not  suffice  to  indicate  a 
substitution,  it  is  clear ff  that  Peter  is  thinking  of  a 
suffering  through  which  others  are  delivered  from  the 

*  Acts  iii.  1 7  ;  compare  Luke  xxiii.  34. 
t  Acts  V.  30  ;  X.  39 ;  i  Peter  ii.  24.  J  Acts  ii.  23. 

§    I  Peter  V.  i.  Il  Acts  iii.  13,  14;  i  Peter  ii.  22,  23. 

t  I  Peter  iii.  18.  **  i  Peter  ii.  21-24. 

ft  I  Peter  3,  18;  ii.  24. 


Peter  ait  Apostle  of  Jesus  Christ.  21 3 

suft'erings  which  are  their  due ;  in  other  words,  of  a 
bearing  of  chastisement  in  the  place  of  others.*  In 
consequence  of  this  suffering,  Christians  were  healed, 
and  at  the  price  of  this  blood  redeemed  from  their 
former  vain  mode  of  life,  with  the  definite  aim  that 
they,  being  dead  to  sin,  should  live  to  righteousness  ; 
first  delivered  from  the  guilt  and  chastisement,  they 
were  now  also  set  free  from  the  dominion  of  sin.f 

5.  Since  Christ  has  once  suffered  for  sin^  He  stands 
henceforth  out  of  all  relation  to  sins :%  he  who  suffers 
in  the  flesh  is  made  free  from  sin  and  the  world.  No 
wonder  that  He  who  as  to  the  flesh  was  put  to  death, 
was  precisely  thereby  made  alive  as  to  the  spirit. § 
Death  breaks  the  bonds  which  had  held  captive  the 
higher  life,  and  opens  up  to  Him  an  unbroken  field 
for  an  activity  rich  in  blessing.  Of  this  work  of  the 
departed  spirit  of  the  Lord,  the  Apostle  Peter  gives 
repeated  testimony.  |j  Our  design  does  not  admit  of 
our  adducing  at  large  all  the  dift^'erent  views  which 
have  been  brought  forward  in  all  centuries,  of  these 
enigmatical  words  of  the  Apostle,  far  less  to  discuss 
them.  Enough  that  we  reject  as  entirely  arbitrary, 
as  well  the  opinion  that  a  work  of  the  spirit  of  the 
Lord  at  the  time  of  Noah  is  here  to  be  thought  of,  as 

*  Compare  Lament,  v.  7. 
1 1  Peter  ii.  24.  I  Peter  iv.  i  does  not  belong  to  this  place,  since 
the  words  "/^r  ?/J""  are  not  found  in  the  best  MSS.  Neither  does 
I  Peter  i.  2  belong  direotly  to  this  class  of  texts,  if  it  is  tme  -  v/hat  we 
assume  with  Weiss  and  others — that  the  blood  of  Christ,  with  which 
believers  are  sprinkled,  is  here  distinctly  conceived  of  as  "the  blood  of 
the  covenant." 

X  I  Peter  iv.  I.  §  i  Peter  iii.  18. 

Ij   I  Peter  iii.  19-21  ;  iv.  6;  compare  Acts  ii.  31. 


214  Theology  of  the  Nezv  Testament. 

the  view  of  Baur,  that  the  spirits  here  spoken  of  were 
fallen  angels  (2  Peter  ii.  4).  Evidently,  the  Apostle 
is  speaking  of  a  work  of  the  spirit  of  the  Lord 
himself,  which  intervenes  between  His  being  made 
alive  according  to  the  Spirit  and  His  exaltation  to 
heaven,*  and  through  which  the  Gospel  of  reconcilia- 
tion was  proclaimed  to  the  dead,  even  the  unhappy 
dead — of  whom  one  generation  is  mentioned  by  name. 
Whether  this  activity  was  confined  to  this  one  gene- 
ration, what  form  it  assumed,  what  result  it  had — to 
all  these  questions  the  Apostle  gives  no  answer.  He 
has,  manifestly,  to  do  only  with  the  assurance  that 
the  Christ  who  had  died  for  sins  did  not  remain 
inactive  after  death,  thereby  to  bring  into  so  much 
the  greater  light  the  far-extending  consequences  of  the 
salvation  brought  by  Him.  He  does  not  even  speak 
of  this  mysterious  event  as  something  hidden,  which 
was  communicated  to  him  by  (an  especial)  revelation; 
but  in  passing,  as  a  thing  which  is  equally  well  known 
to  his  readers  as  the  Lord's  dying  and  returning  to 
life.  We  might  even  call  it  a  constituent  part  of 
Peter's  Gospel,  and  one  which  peculiarly  belongs  to 
that  Gospel. 

6.  The  suffering  and  death  of  Christ,  which  are 
ended  with  this  work  of  his  departed  Spirit,  prepare 
the  way  for  a  glory  which,  not  less  than  the  previous 
sufferings,  is  an  object  of  intense  interest,  even  for  the 
angels. t  As  with  the  Lord  himself  (Luke  xxiv.  26), 
so  with  Peter,  also,  are  Christ's  sufferings  and  glory 
Tiost  intimately  connected.     This  glory  is  manifested 

*  I  Peter  iii.  19,  22.  f  i  Peter  i.  12. 


Peter  ait  Apostle  of  Jesus  Chi^ist.  215 

even  in  the  resurrection,  of  which  Peter  expressly  says 
that  it  took  place  on  the  third  day,*  and  which,  on 
this  account  (as  an  event  taking  place  on  earth),  is 
clearly  distinguished  from  the  glorification  of  the 
Lord  in  heaven.f  The  Apostle  was,  according  to  his 
own  words,  no  less  a  witness  of  this  exaltation, 
accomplished  by  the  right  hand  of  God,  %  than  of  the 
resurrection  which  preceded  it ;  §  we  must,  therefore, 
following  his  guidance,  regard  it  as  a  visible  manifes- 
tation. From  that  which  he  tells  us  of  its  glory  and 
its  consequences,  |)  it  is  clear  that  he  is  by  no  means 
speaking  exclusively  of  a  spiritual  rule  in  the  sense  in 
which  that  term  is  often  used.  The  glorified  Christ 
continues  also  his  personal  activity  for  the  advance- 
ment of  the  highest  interests  of  His  people.  He  is 
and  remains  the  shepherd  and  guardian  of  their 
souls  ;  ^  although  invisible,  object  of  their  continued 
love  and  joy,**  and  through  Him  alone  can  their 
spiritual  sacrifices  be  acceptable  to  God. ft 

7.  Even  though  we  should  proceed  no  further,  it 
would  yet  be  clear  enough  that,  if  the  Christology  of 
Peter  is  not  the  richest,  it  yet  leaves  no  single  side  of 
the  person  and  work  of  the  Lord  out  of  sight,  and 
thereby  manifests  just  that  character  which  (taking 
into  account  the  brevity  of  his  First  Epistle)  was  to 
be  expected  from  an  individuality  like  his.  His  whole 
teaching  confirms  his  right  to  the  honourable  title 
of  Witness  and  Apostle  of  Jesus  Christ,  but  at  the 

*  Acts  X.  40.  t  I  Peter  iii.  21,  22.  %  Acts  ii.  33. 

§  Acts  V.  31,  32.        II  I  Peter  iii.  22.  ^  i  Peter  ii.  25. 

**  X  Peter  L  &  ft  i  Peter  ii.  5. 


2l6  Theology  of  the  Neiv   Testament. 

same  time  to  that  of  a  disciple  of  John  the  Baptist 
(John  i.  35-42).  This  last  observation  prepares  the 
way  for  observing  a  new  characteristic  of  this  Apostle. 
Compare,  besides  the  writers  mentioned  in  the 
preceding  section,  on  the  appellation  Servant  of  the 
Lord,  C.  I.  Nitzsch,  in  the  Stud.  u.  Krit.  1828,  ii. 
p.  331,  and  following.  On  I  Peter  iii.  19-21  ;  iv.  6, 
see  our  Christol.  ii.  p.  196-202  :  the  Commentaries  of 
Meyer  and  Alford  in  loco.  An  important  history  of 
the  interpretation  of  this  passage  is  found  in  Weiss, 
Der  Petrin.  Lehrbegriff,  p.  216-227. 

POINTS  FOR  INQUIRY. 

What  is  the  sense  of  Acts  iv.  12  ? — Whence  comes  it  that 
in  the  first  discourses  of  Peter,  yet  more  stress  is  laid  upon 
the  resurrection  than  upon  the  death  of  the  Lord? — The 
Petrine  teacliing  concerning  the  appearing  of  Christ  in 
the  spirit-world  compared  with  that  in  the  Gospel  of  Nico- 
demus. — Probable  source  and  abiding  value  of  this  teaching. 
— What  peculiar  significance  is  attached  to  the  resurrection 
of  the  Lord  in  i  Peter  i.  2 1 ;  iii.  2 1  ? — Does  Peter,  as  well 
as  the  other  Apostles,  give  any  hints  as  to  the  nature  of  the 
relation  between  the  glorified  Lord  and  his  people  r* 


SECTION   XXVIII. 
H^ier  t\it  %^:oB\k  of  tlje  (S^xxaxmcmon. 

Altiiougij  Peter,  as  the  Apostle  of  Jesus  Christ, 
proclaims  salvation  in  Him  as  absolutely  neces- 
sary for  all,  and  as  attainable  for  all,  yet  the 
substance  and  form  of  his  teaching  justifies  the 
name  of  the  "  Apostle  of  the  Circumcision." 
This  name,  however,  is  not  to  be  taken  in  a 
one-sided  separatistic  sense. 

I.  The  fact  that  salvation  in  Christ  is  indispensable 
alike  for  all  is  powerfully  expressed  by  Peter  before 
the  Council  at  Jerusalem.*  The  ^laj/ie  of  Christ, 
mentioned  with  warmth  by  him,  especially  in  his 
first  discourses,!  is  for  him  in  the  fullest  sense  the 
banner  of  redemption.  Without  reason  it  has  been 
supposed  that  a  different  spirit  is  to  be  found  in  the 
mild  words  addressed  (Acts  x.  34,  35)  to  Cornelius. 
He  there  by  no  means  asserts  that  God-fearing  men 
are  without  distinction  acceptable  to  God  (b^KTÓs)  in 

*  Acts  iv    12. 
t  Acts  ii.  38,  iii.  6,  16,  iv.  10,  12 ;  compare  Luke  xxiv.  47. 


2i8  Theology  of  the  Neiu  Testament. 

such  a  sense  as  that  they  should  be  saved  without 
Christ,  but  only  that  they  should  be  received  into 
the  kingdom  of  God,  thus  to  be  saved.  Were  it 
otherwise,  of  what  use  were  preaching  and  baptism 
to  the  whole  Gentile  house  ?  "  Non  indiffei^entismus 
religionuMy  sed  mdiffereniia  nationum,  hie  asseritiir'' 
(Bengel). 

2.  This  perfect  indispensableness  has  its  ground  in 
the  universality  of  sin.  In  itself  the  doctrine  of  sin  is 
with  Peter  but  little  developed.  As  to  its  origin  he 
does  not  directly  express  himself;  while  Paul  ascends 
to  the  source,  he  points  out  only  the  turbid  stream. 
The  sin  of  the  Jewish  nation  culminates  before  his  eye- 
in  the  rejection  of  the  Messiah;*  that  of  the  Gentiles  is 
the  fruit  of  the  ignorance  which  blinded  them  in  their 
pre-Christian  state.f  Whilst  fleshly  lusts  are  in  them- 
selves sinful,^  their  manifestation  in  all  kinds  of  per- 
verseness  is  especially  in  antagonism  with  God's  will, 
and  brings  back  the  confessors  of  the  Gospel  to  a 
former  heathen  stand-point.  §  Even  the  Christian  is 
continually  exposed  to  the  danger  of  sinning,||  and  is 
not  therefore  saved  without  a  great  struggle.^  After 
all,  there  is  for  Jews  and  Gentiles  only  one  way  of 
salvation — the  grace  of  the  Lord  Jesus  Christ,  even 
without  the  oppressive  yoke  of  the  works  of  the  law.** 
3.  That  which  is  so  necessary  for  all  is  also  equally 
attainable  for  all.  Even  in  the  Pentecostal  address 
distinct  reference  is  made  to  this  universal  destination 
of  salvation  in  Christ.     To  the  greatest  sinners  among 

*  Acts  ii.  36.      t  I  Peter  i.  14.      %  \  Peter  iv.  2.      §   i  Peter  iv.  3,  4 
II   I  Peter  V.  8.         ^  i  Peter  iv.  18.         **  Acts  xv.  10,  ii. 


Peter  the  Apostle  of  the  Circumcisioii.        219 

the  Jews  grace  is  proclaimed,  and  no  obscure  allusion 
is  made  to  the  calling  of  the  Gentiles  also.*  If 
Peter  at  first  thinks  that  the  Gentiles  must  be  brought 
as  it  were  over  the  bridge  of  Judaism  into  the  kingdom 
of  God,  we  see  this  limiting  condition  fall  away  after 
the  revelation  of  Acts  x.  He  even  lays  evident  stress 
upon  the  fact  that  God  has  broken  down  the  wall  of 
separation t  in  giving  the  Holy  Ghost  both  to  Jews 
and  Gentiles,  and  purifying  the  hearts  of  both  through 
faith.  There  is  consequently  no  ground  for  accusing 
Peter  of  a  narrow-hearted  separatism  which  has  been 
supposed  to  lead  him  to  see  in  the  Jews,  if  not  exclu- 
sively, yet  especially,  the  heirs  of  the  kingdom  of 
God.  Even  the  memorable  words  in  which  he  teaches 
that  God  \\d.d.  first  sent  His  servant  Jesus  to  the  Jews,+ 
furnish  in  themselves  a  proof  to  the  contrary. 

4.  The  conditions  of  partaking  of  salvation  in  Christ 
are,  according  to  Peter,  exceedingly  simple.  In  his 
addresses  to  the  unbelieving  Jews,  we  hear  him — 
entirely  in  the  spirit  of  the  Baptist  and  of  the 
Messiah — repeatedly  call  them  to  repentance  and 
conversion. §  In  this  repentance  (/oterai^ota)  is  included 
that  faith  which  in  his  address  to  Cornelius,  he  urges 
as  pre-eminently  essential,||  and  which  is  manifested 
by  the  centurion's  voluntary  submission  to  baptism — 
an  act  of  obedience  with  which  is  associated  the  recep- 
tion of  the  forgiveness  of  sins  and  the  gift  of  the  Holy 
Ghost,  without,  however,  any  supernatural  efficacy 
being  supposed  to  dwell  in  the  baptismal  water  itself. 

*  Acts  ii.  39.     t  Acts  XV.  8,  9.     %  Acts  iii.  26  ;   compare  John  iv.  22. 
§  Acts  ii.  38,  iii.  19.  ||  Acts  x.  47. 


220  TJieology  of  the  New  Testameiit. 

Only  to  that  baptism  is  value  ascribed  which  is 
accompanied  with  the  promise  of  preserving  a  good 
conscience  before  God.*  Such  a  baptism  saves,  even 
as  the  water  of  the  flood  saved  the  family  of  Noah  in 
the  ark,  and  he  who  receives  it  begins  here  on  earth  to 
be  a  partaker  of  the  salvation  (cTcorr/pta)  which  is  in 
Christ.  Whatever  any  was  before,  the  one  has  no 
distinction  on  that  account  above  the  other,  for  Christ 
is  Lord  of  all, f  and  the  Holy  Ghost  has  raised  all  to 
the  same  freedom  and  dignity.^ 

5.  However  purely  Christian  all  this  may  be,  even 
the  form  in, which  the  Apostle  expresses  these  ideas, 
and  yet  more  the  nature  of  these  ideas  themselves,  is 
such  that  we  recognise  in  Peter,  before  all  others,  the 
Apostle  of  the  Circumcision.  Both  in  the  Acts  and  the 
Epistles  he  stands  before  us  as  a  man  who  is  entirely 
penetrated  with  the  Spirit  of  the  Old  Testament,  and 
most  willingly  clothes  his  thoughts  in  its  language. 
No  writing  of  the  New  Testament  contains  more 
citations  from  the  Old,  more  allusions  thereto,  than 
the  First  Epistle  of  Peter.  In  the  Pentecostal  dis- 
course, also,  we  hear  how  he  appeals  in  regard  to  the 
Resurrection  and  Exaltation  of  the  Lord  to  the 
xvi.  and  ex.  Psalms.  At  once  (Acts  iii.)  the  promise 
of  the  great  "  Prophet "  serves  as  his  text,  and  again 
(Acts  iv.)  the  Psalm  of  the  "corner-stone."  All 
the  prophets,  from  Samuel  onwards,  §  he  appeals 
to  as  witnesses.  Christianity  is  for  him  the  fulfil- 
ment of  prophecy.  Even  to  the  prophets  it  was 
revealed  that  the  things  which  they  proclaimed  should 
*  I  Peter  iii.  21.      f  Acts  x.  36.         %  Acts  xv.  8,  9.       §  Acts  iii.  24. 


Peter  the  Apostle  of  the  Circumcision.        221 

not  be  granted  to  themselves,  but  to  Christians  ;*  and 
the  Apostle  who  makes  this  assertion  has  sat  at  their 
feet.  In  their  words,  even  when  he  does  not  expressly 
mention  them, f  he  sets  forth  and  defends  his  opinion. 
The  main  requirement  of  the  lawij:  and  the  promise  of 
prophecy  v^  are  expressly  adduced  ;  and  the  principal 
persons  in  the  history  of  the  Old  Testament,  e.g., 
a  Noah  with  his  family,  a  Sarah  in  her  relation 
to  Abraham,  yea,  the  holy  women  of  old  time  in 
general,  are  presented  as  patterns  for  believers.  [|  Those 
who  walk  after  this  example  are  distinguished  ^vith 
titles  of  honour  like  those  conferred  upon  the  Old 
Testament  Israel.  They  are  called  Elcct,^  a  royal 
priesthood**  and  form  together  the  house  of  God.ff 
The  name  Church  or  Congregation  {eKKXrjiTia)  is  not 
used  by  this  Apostle  ;  but  instead  of  this  is  found  the 
expression  people  of  God XX  flock  of  tJie  Lord,^^  which 
is  so  often  in  the  Prophets  and  Psalms  used  of  Israel, 
and  which  has  for  Peter  without  doubt  a  peculiar 
value.llll  The  Old  Testament  idea  of  Election^i^f 
everywhere  underlies  his  discourses  and  his  writings. 
Yea,  our  Apostle  takes  his  stand  so  firmly  upon  the 
basis  of  a  teleologie  view  of  the  world,  that  he  even 
acknowledges  the  fulfilment  of  the  counsel  of  God 

*  I  Peter  i.  12. 

t  I  Peter  i.  24,  25,  compared  with  Isaiah  xl.  6-8 ;  ii.   3,  compared 

with  Psalm  xxxiv.  8;  iii.  10-12,   compared  with  Psalm  xxxiv.    12-16; 

iv.    18,  compared  with  Prov.  xi,  31  ;  v.  7,  compared  with  Psalm  Iv.  22. 

X  I  Peter  i.  16.     §  i  Peter  ii.  6.     ||  i  Peter  iii.  5,  6,  20.     H  i  Peter  i.  2. 

**  I  Peter  ii.  9.         ff  i  Peter  iv.  17.         ++  i  Peter  ii.  9-iow 

§§  I  Peter  V.  2,  3.         |1||  Compare  John  xxi.  15-17. 

\%  Compare  Deut.  vii.  6. 


222  Theology  of  the  New  Testament. 

when  the  disobedient  stumble  at  the  word  of  Grace 
(i  Peter  ii.  8). 

6.  In  the  idea  of  God,  also,  from  which  Peter  pro- 
ceeds, the  Old  Testament  tone  prevails.  Without 
doubt  it  is  a  distinctive  privilege  of  Christians  to  be 
able  to  call  on  God  as  Father  (i  Peter  i.  17) — it  is  as 
though  the  "  Our  Father "  were  before  the  mind  of 
Peter  when  he  wrote  these  words — but  this  Father 
gives  sentence  at  the  same  time  as  Judge,  without 
respect  of  persons.  He  is  the  faithful  Creator  (i  Peter 
iv.  19),  and  with  this  attribute  of  His  faithfulness — 
so  celebrated  by  Israel's  prophets —come  forth  His 
power,  holiness,  omniscience,  and  righteousness. 
Christ  also,  the  Son  of  God,  is  here  contemplated 
less  from  the  metaphysical  than  from  the  theological 
stand-point.  Peter  is  the  only  Apostle  by  whom  he 
is  called  a  Lamb  (ajutz^o?),*  an  expression  which  is  also 
derived  from  Isaiah.  The  Holy  Ghost  also  is  unques- 
tionably mentioned  by  Peter,t  and  brought  into  the 
closest  connection  with  the  Godhead  \X  but  with  him, 
as  in  the  Old  Testament,  the  doctrine  of  the  Spirit  is 
but  little  developed. 

7.  No  other  character  is  borne  by  the  prevailing 
description  of  the  Christian  life  according  to  Peter. 
That  which  is  of  the  greatest  importance  with  him  is 
the  fear  of  God,  accompanied  by  works  of  righteous- 
ness.^ It  is  true  that  believers  are  called  children,fj 
even  little   children.^     Israel   also   in   the   old   time 

*  I  Peter  i.  19  ;  compare  Isaiah  liii,  7. 
t  Acts  V.  32  ;  I  Peter  i.  12,  iv.  14.  %  Acts  v.  3,  4. 

§   I  Peter  ii.  17  ;  compare  Acts  x.  35.  ||   I  Peter  i.  14, 

H  I  Peter  ii.  2. 


Peter  the  Apostle  of  the  Circumcision.        223 

received  like  names  of  tenderness— but  they  neverthe- 
less remain  the  bond-servants  of  God  (öoi;Aot),*  who 
are  called  to  walk  with  fear. f  Faith  and  obedience 
are  with  Peter  correlative  ideas  ;:|:  and  not  so  much 
filial  love  as  filial  reverence  is  the  ground  tone  of  the 
spiritual  life  here  described.  If,  also,  the  yoke  of  the 
law  has  been  broken,  §  the  precept  of  the  law  yet 
remains  the  standard  for  the  conduct  and  action  of 
the  disciple  of  the  Lord.||  In  that  they  together  serve 
God,  they  fulfil  the  task  which  in  ancient  time  was 
especially  set  before  one  of  the  tribes  of  Israel.  We 
may  say  that  the  doctrine  of  the  universal  priesthood 
of  believers^  is  especially  Petrine.  It  is  not  so 
emphatically  expressed  in  any  other  of  the  epistles — 
only  in  the  Apocalypse,  i.  5,  6,  v.  8,  9.  But  this  idea 
also  is,  in  principle,  as  much  an  Old  Testament  idea 
as  the  description  of  Christians  as  strangers  and 
pilgrims.**  Such  peculiarities  are  so  much  the  more 
noteworthy  if  it  is  true,  as  seems  borne  out  by  certain 
texts,tt  that  the  first  readers  of  the  Apostle's  letter 
were  mainly  indeed,  but  by  no  means  exclusively, 
Jews.  Such,  also,  as  formerly  sat  in  the  darkness  of 
heathenism  are  here  addressed  as  having  part  in  the 
blessing  of  Israel,  but  at  the  same  time,  also,  as  being 
called  to  the  realisation  of  the  ideal  of  all  the  Old 
Testament  economy  of  salvation. 

8.  That  which  has  been  remarked  concerning  the 

*  I  Peter  ii.  16.         f  i  Peter  i.  17.  %  i  Peter  i.  2,  ii.  7. 

§  Acts  XV.  10.  II   I  Peter  iii.  8-15.  Tl    i  Peter  ii.  4-9. 

**  I  Peter  ii.  i  ;  compare  Psalm  cxix.  190,  and  other  places. 

ft  Compare  I  Peter  i.  14,  ii.  10,  iv.  3,  4. 


224  Theology  of  the  New  Testament, 

Old  Testament  colouring  of  the  Petrine  theology 
determines  its  character,  but  does  not  at  all  detract 
from  its  importance.  Two  things  are  true  :  the  New 
Testament  is  at  once  the  fulfilment  of  the  Old  Testa- 
ment and  its  opposite.  Paul  lays  the  chief  stress  upon 
the  latter,  Peter  upon  the  former  side  of  the  question. 
Precisely  on  account  of  this  peculiarity  he  was  so  much 
the  better  adapted  to  be  the  bearer  of  the  Gospel  to 
Israel  ;  and  as  this  Israel  itself  was  in  the  fullest  sense 
a  people  of  hope,  so  also  their  first  Apostle  became 
at  the  same  time  the  Apostle  of  Hope. 

Compare  Weiss,  Petrin.  Lehrbegriff,  pp.  98-197,  and 
the  literature  there  cited;  van  Teutem,  Blik  op  den 
eersten  Brief  van  Petrtis,  Leid.  1861,  p.  31,  and  follow- 
ing ;  Koch,  de  Peti'i  Theologid,  per  diversos  vitce,  qiiam 
egit,  pe7'iodos,  sensini  explicatd,  L.B.,  1 854;  Fronmüller, 
Commentary,  Introduction,  §  4, 

POINTS  FOR  INQUIRY. 

What  is  the  sense  of  Acts  ii.  40  ^? — In  what  relation  does 
Peter  place  himself  and  his  companions  in  faith  to  the  Old 
Testament  economy  of  salvation  (Acts  xv.  7-1 1)?— How  is 
Gal.  ii.  11-13  to  be  reconciled  therewith? — What  does  Peter 
teach  concerning  baptism?— What  concerning  the  call  of 
the  Gentiles? — What  place  does  the  doctrine  of  predestina- 
tion occupy  "in  the  theology  of  Peter? — In  what  points  is 
there  an  agreement  in  the  use  the  Lord  makes  of  the  Old 
Testament,  and  in  what  points  a  difference? 


SECTION    XXIX. 

fete  i^t  %^osih  flf  fopt. 

As  well  the  discourses  as  the  First  Epistle 
of  Peter  teach  us  to  recognise  this  Apostle 
especially  as  the  Apostle  of  Hope,  in  this 
sense,  that  the  return  of  the  Lord  equally 
dominates  his  whole  presentation  of  Christian 
truth,  as  his  whole  conception  of  Christian  life. 
While  this  characteristic  of  the  Apostle  is  to  be 
fully  explained  by  an  acquaintance  with  his 
person,  it  at  the  same  time  affords  us  the  key 
by  which  to  understand  the  progress  of  his 
ideas,  and  the  standard  by  which  to  determine 
the  value  of  his  doctrinal  system. 

I.  The  appellation,  "Apostle  of  Hope,"  by  no 
means  indicates  a  feature  of  character  which  belongs 
exclusively  to  Peter,  but  only  a  peculiarity  which 
comes  forth  more  strongly  in  his  doctrinal  system 
than  in  that  of  others.  In  the  mouth  of  no  Apostle 
is  wanting  the  name  and  praise  of  Christian  hope 
(ekirU)  ;    but  the  Petrine  theology  bears  more  than 

Q 


220  Theology  of  the  New  Testament. 

others  an  elpistic  character.  Christian  hope  forms 
not  merely  the  conclusion,  but  makes  the  centre  of  his 
whole  doctrinal  scheme.  The  Gospel  is  in  his  eyes,  on 
the  one  hand,  the  fairest  fulfilment,  on  the  other,  the 
richest  promise.  Ever  does  he  love  to  speak  of  this 
hope,  and  constantly  does  he  return  to  it  by  preference. 
Whether  we  direct  our  attention  to  his  discourses  or 
to  his  first  Epistle,  ever  is  it  the  expectation  of  the 
future  which  breathes  life  and  warmth  into  his  whole 
presentation  of  truth. 

2.  In  the  very  beginning  of  his  Pentecostal  address, 
Peter  points  forward — availing  himself  of  the  prophecy 
of  Joel — not  merely  to  that  which  is  granted  in  the 
present,  but  also  to  that  which  is  to  be  expected  in 
the  future  ;*  and  although  he  addresses  his  words 
exclusively  to  the  house  of  Israel,  he  yet  cannot  omit 
to  cast  a  glance  forth  upon  all  "that  are  afar  off." f 
In  the  discourse  which  follows  he  urges  repentance 
unto  conversion,:}:  ''  that  the  time  of  refreshing  may 
come,"  through  the  appearing  of  Christ,  who  now,  for 
a  time,  has  taken  possession  of  the  heavens,  but  who 
is  ready  in  Israel  to  set  up  His  kingdom,  and  to  bring 
about  a  restoration  of  all  things.  The  address  to 
Cornelius  hastens  also,  so  to  speak,  to  the  mention  of 
Christ  as  the  divinely-appointed  Judge  of  the  Quick 
and  the  Dead  \%  and  even  in  the  brief  address  in  the 
Apostolic  Council  at  Jerusalem  there  is  an  undertone 
of  expectation  of  a  blessedness  as  yet,  at  least,  par. 
tially  future  (Acts  xv.  ii). 

*  Acts  ii.  1 6-2 1.  t  Acts  ii.  39. 

X  Acts  iii.  19-21.  §  Acts  x.  42. 


Peter  the  Apostle  of  Hope.  227 

3.  Yet   more   strongly  does  this   peculiarity   come 
out   in  the  First  Epistle  of  Peter.     He  begins  with  a 
doxology,*   by  which  we  are  involuntarily  reminded 
of  that  in  the  Epistle  of  Paul  to  the  Ephesians.     But 
whilst  Paul  in  general  makes  mention  of  the  spiritual 
blessings  in  Christ,  Peter,  above  all,  gives  thanks  for 
regeneration  to  a  living  hope  through  the  resurrection 
of  the  Lord.     A  definite  reason  for  the  mentioning  of 
this  particular  blessing  can  scarcely  be  given  ;  but  it 
is  precisely  that  which  is  nearest  to  his  heart.     The 
object  of  hope,  this  heavenly  inheritance,  is  described 
in   a  series  of   expressions  which    designate  closely- 
allied  and  yet  separate  ideas.     "  It  is  incorruptible  " 
(intransitory),    because    it    belongs    to    the    realm    of 
everlasting  things;    "undefiled,"  for  it  is  subject    to 
no    desecration    through   sin  ;    ''  unfading,"   not    only 
enduring,    but    also    ever   fair.       This    eternal,    holy, 
glorious    inheritance    is    fully    assured    to    believers 
(ver.  4) ;  it  is  reserved  for  them,  and  they  are  preserved 
unto  the  salvation  which   is  already  on   the  point  of 
being  revealed  (ver.  5).     The  present  suffering  (ver.  6) 
endures  only  for  a  short  time,t  and  increases  the  joy 
(ver.  7)  at  hand.     Their  joy  of  faith  is  already  glorious 
(ver.  8),  and  is  present  there  where  its  object  is,  and 
whence  they  look  for  the  end  of  their  faith,  the  salva- 
tion of  their  souls  (ver.  9).     Christian  life  is,  for  this 
reason,  a  perfect  hoping  for  grace.+     That  not  only 
their   faith,    but    also    their   hope,    may    be    directed 
towards  God,§  Christ  was  raised  and  glorified.     The 

*  I  Peter  i.  3.  t  Compare  John  xvi.  16. 

X  I  Peter  i.  13.  §   i  Peter  i.  21. 


228  Theology  of  the  New   Testament 

character  of  the  Gpd-fearing  women  of  the  Old  Tes- 
tament is  designated  by  a  single  trait  :  they  hoped  in 
God.*  In  like  manner,  also,  must  Christians  especially 
be  able  to  give  an  account  of  their  hope.f  Assuredly, 
the  time  which  we  shall  live  in  the  flesh  is  only  short : 
Christ  is  ready  to  come  to  judgment.:}:  Judgment 
is  already  beginning  on  the  Church,^  and  that,  also, 
which  shall  come  upon  the  world  shall  not  long  be 
expected  in  vain.  As  far  as  the  Apostle  himself  is 
concerned,  there  is  for  him  nothing  more  desirable, 
next  to  that  of  a  witness  of  the  sufferings  of  Christ, 
than  the  name  of  partaker  of  the  future  glory.  |I 
Pointing  forward  to  the  recompense  of  the  future 
serves  him  as  the  most  powerful  exhortation  (ver,  4), 
and  the  Christian  vocation  to  everlasting  glory  after  a 
brief  suffering  is  the  theme  of  his  doxology  (ver.  10). 
Without  doubt,  all  this  is  entirely  in  the  spirit  of  the 
Lord,<f[  but  is  also  the  expression  and  fruit  of  a  per- 
sonally felt  necessity  for  irradiating  the  darkness  of 
the  present  with  the  light  of  the  future.  The  expec- 
tation of  this  glory  is,  as  it  were,  the  axis  around 
which  the  Apostle's  doctrine  turns.  Nowhere  is  there 
found  a  hint  that  he  yet  looks  for  a  prolonged 
struggle  of  the  members :  their  head  is  ready  to 
come.  The  condition  of  Christians  after  death,  the 
resurrection  of  the  just,  the  endless  chastisement  of 
the  wicked,  is  here  entirely,  or  almost  entirely,  passed 
over.     Far  beyond  all  this  extends  the  glance  of  the 


*  I  Peter  iii.  5.  t  i  Peter  iii.  15.         J  i  Peter  iv.  3-7. 

§  I  Peter  iv.  17.         ||  I  Peter  v.  i.  ^  Compare  Luke  xxiv.  46. 


Peter  the  Apostle  of  Hope,  229 

Apostle  to  the  glorious  end,  the  personal  parousia  of 
the  Lord. 

4.  As  a  proof  that  we  have  rightly  characterised 
the  teaching  of  this  Apostle,  there  follows  here  a 
scheme  of  the  First  Epistle  from  the  before-mentioned 
point  of  view.  First  he  celebrates  in  an  exalted 
strain  the  glory  of  hope  (i.  3-12),  in  that  he  shows  its 
sure  basis  (ver.  3-5),  its  joy  (ver.  6-9),  and  its  exalted 
character  (ver.  10-12).  Immediately  after,  he  makes  a 
powerful  effort  to  call  forth  and  strengthen  the  life  of 
hope.  The  general  exhortation  to  his  readers  to 
place  their  hope  fully  upon  grace  (ver.  13)  may  be 
taken  as  the  pregnant  text,  which  is  at  once  the  result 
of  all  that  precedes,  and  the  theme  of  all  following 
exhortations  and  consolations.  These  are  partly  (A) 
of  a  more  general  kind  (i.  14 — ii.  10),  and  call  all 
believers,  without  distinction,  to  personal  sanctifi- 
cation  (i.  14-21),  mutual  love  (i.  22 — ii.  3),  and  the 
common  glorifying  of  God  and  the  Saviour  (ii.  4-10)  ; 
partly,  also  (B),  they  have  a  more  definite  relationship 
(ii.  II — V.  5),  and  apply  either  to  Christians  in  the 
world  and  social  life  (ii.  ii — iv.  6),  as  subjects, 
servants,  married  persons,  or  members  of  the  whole 
suffering  and  militant  Church;  or  concern  the  mutual 
relationship  of  Christians  to  each  other  (iv.  7 — v.  5), 
in  that  they  are  called  for  each  other  to  live  (iv.  7-1 1) 
with  each  other  to  suffer  (iv.  12-16),  and  to  each  other 
to  be  subject  (v.  I -5).  In  conclusion  (C),  all  is  once 
more  summed  up  in  the  general  exhortation  to  look 
upward  with  humility  (v.  6,  7),  to  look  within  with 
diligence  (v.  8),  to  look  around  with  sympathy  (v.  9), 


230  TJieology  of  the  New  Testament. 

and  to  look  to  the  future  with  hope  (v.  10,  11).  But 
among  all  these  exhortations  there  is  scarcely  one 
which  is  not  directly  or  indirectly  connected  with  that 
first  and  general  one  (i.  13):  "  Place  your  hope  entirely 
upon  the  grace  which  is  brought  unto  you  in  the  reve- 
lation of  Jesus  Christ." 

5.  The  elpistic  character  of  the  Petrine  theology  is 
at  the  same  time  as  easily  explicable  as  it  is  indis- 
putable. It  takes  its  root  in  the  individuality  of  the 
Apostle,  whose  First  Epistle  might  be  called  "  a  por- 
trait in  letters."  Even  as  an  Apostle  of  Jesus  Christ 
(Sec.  xxvii.),  Peter  is  an  Apostle  of  Hope  :  his  hope 
is  founded  upon  the  Master's  own  word.*  Also  as 
Apostle  of  the  Circumcision  he  must  be  so  (Sec. 
xxviii.)  :  the  utterances  of  the  prophets  were  only  in 
part  accomplished  by  the  (first)  appearing  of  Christ 
in  humiliation  :  "  Pierre  est  2in  Jionnne,  forme  d  Vécole 
de  VA.  T.,  mais  qui  a  compris  les  cJioses  noiLvelles 
dans  tonte  leiir  riches se  et  dans  toute  leur  grandeur ^ 
(Bonifas).  But  he  is,  above  all,  Apostle  of  Hope 
because  he  is  Simon  Peter — no  Thomas  or  John — the 
man  of  warm  and  sanguine  temperament,  for  whom 
the  former  longing  and  endeavours  after  a  glorious 
future  have  been  moderated  indeed,  but  not  by  any 
means  taken  away.  ''  Gratia  non  tollit,  sed  sanat 
natiiramy  The  more  the  new  man  here  and  there 
still  feels  the  influence  of  the  old  (Gal.  ii.  11),  so 
much  the  greater  must  be  the  longing  within  him  for 
perfect  redemption. 

6.  The  value  of   the    Petrine   doctrines   is   by  no 

*  Matt.  xix.  28-30. 


Peter  the  Apostle  of  Hope,  231 

means  diminished  by  the  observation  that  the  hope  of 
the  Apostle  has  not  been  fulfilled  in  the  form  in  which 
it  was  cherished  and  confessed.  The  day  of  the 
Lord's  parousia,  not  more  nearly  defined  by  the  Lord 
himself,  remained,  and  remains,  a  point  of  individual 
expectation,  upon  which  only  time  can  shed  the  true 
light.  If  Peter  shared  in  this  respect  the  expectation 
of  the  whole  Apostolic  age,  the  event  itself  which  he 
looked  for  remains  none  the  less  the  object  of  expec- 
tation for  all  future  ages,  and  the  hope  commended 
by  him  is  still  an  inexhaustible  fountain  of  consoling 
and  sanctifying  influence.  The  manner  in  which  in 
his  writings  he  justifies  this  hope  is  so  interesting  that 
the  question  can  hardly  fail  to  arise  whether  he  has 
not,  at  a  later  time,  further  expressed  himself  on  this 
subject.  This  question  naturally  leads  us  to  the 
investigation  of  the  Second  Epistle  which  bears  his 
name. 

Compare  Weiss,  /.  ^.,  p.  25,  and  following.  Mayer- 
hofi*,  Histor.  Krit.  Einl.  in  die  Petrin.  Schr.  Hamburg, 
1835,  p.  102,  and  following.  {Expository  Lectures  on 
the  First  and  Second  Epistles  of  Peter,  by  Dr.  John 
Brown,  of  Edinburgh).  On  i  Peter  i.  3-12,  the 
Dissej'tatio  of  Dr.  J.  Ruitenschild,  Leid.  1825. 


POINTS  FOR  INQUIRY. 

Whence  the  general  expectation  of  the  Apostolic  age — ■ 
expressed  also  by  Peter — in  regard  to  the  speedy  parousia 
of  the  Lord  ? —  In  what  connection   does  his   eschatology 


233  Theology  of  iJie  Neiv   Testament, 

stand  with  that  of  the  Synoptical  Christ  ? — What  does  he 
understand  (Acts  iii.  21)  by  the  ai^oKaradra^Ti^  TravTav,  and 
what  does  he  expect  therefrom  ? — What  are,  according  to 
him,  the  heralds  of  the  parousia? — What  does  he  teach 
concerning  the  reward  and  the  punishment  of  the  future  ? 


SECTION    XXX. 

^t  Bmxè  (gpisfle  of  f  rftr,  . 

Although  very  serious  objections  to  the  Apos- 
tolic origin  of  the  Second  Epistle  ascribed  to 
Peter  have  been  raised,  yet  the  doctrines  therein 
contained  bear — with  all  their  peculiarity — an 
unmistakably  Petrine  stamp.  This  Epistle 
itself  shows  so  many  traces  of  the  individuality 
of  Peter  as  the  Apostle  of  Jesus  Christ,  as  the 
Apostle  of  the  Circumcision,  and  as  the  Apostle 
of  Hope,  that,  so  far  as  the  internal  evidence  is 
concerned,  there'is  much  more  to  be  adduced  in 
favour  of  its  genuineness  than  against  it. 

I.  Doubts  as  to  the  genuineness  of  the  Second 
Epistle  of  Peter  arose  in  the  very  earhest  times. 
Irenseus,  TertuUian,  Cyprian,  and  others,  know  only 
one  Epistle  of  Peter  ;  Origen  and  Eusebius  question 
the  authenticity  of  the  Second  ;  and  in  the  oldest 
Syriac  translation  (Peshito  it  is  not  found.  Even 
Erasmus  and  Calvin  express  themselves  doubtfully  or 
unfavourably  in  regard  to  it,  and  in  our  own  time  the 


234  Theology  of  the  New  Testament. 

majority  of  critics  decide  against  its  genuineness. 
Yet  it  has  found  defenders,  even  in  our  age,  in  Hug, 
Flatt,  Kern,  Heidenreich,  Windischmann,  Dietlein, 
Thiersch,  Guericke,  Fronmüller,  Steinfass,  and  others  ; 
and  Weiss  and  Bruckner  evidently  incline  to  its  recog- 
nition ;  so  that  the  science  of  New  Testament  isagogics 
cannot  yet  regard  this  case  as  closed.  The  theology 
of  the  New  Testament  can  only  draw  attention  to  its 
teaching  with  the  purpose  of  discovering  how  far  this 
bears  a  Petrine  character,  or  how  far  it  does  not. 

2.  Without  doubt  there  is  here  and  there  a  difference 
between  the  dogmatical  and  ethical  contents  of  the 
Second  Epistle  and  those  of  the  First.  Much  greater 
stress  is  laid  upon  the  knowledge  {iniyvcüais)  of  the 
Gospel ;  many  an  idea  expressed  in  the  First  Epistle 
is  here  entirely  or  almost  entirely  passed  over ;  and 
throughout  there  prevails  a  correspondence  between 
our  Epistle  and  that  of  Jude  greater  than  is  found 
between  any  other  two  writings  of  the  New  Testa- 
ment. Nevertheless,  these  and  other  peculiarities  can 
be  explained,  partly  from  the  altered  requirements  of 
the  readers,  partly  from  the  special  aim  of  the  writer, 
partly,  also,  from  the  individuality  of  Peter  himself. 
In  no  case  do  they  detract  from  the  thoroughly 
Petrine  colouring  of  this  Epistle,  which  is  even 
acknowledged  (however  explained)  by  those  who 
contest  its  genuineness.  Often  there  is  a  confirmation, 
and  that  in  a  surprising  manner,  of  the  words  of 
Lutterbeck :  ''  The  Second  Epistle  of  Peter  shows 
apparently  the  opposite,  in  reality  the  same  thing,  as 
the  First  Epistle." 


The  Second  Epistle  of  Peter.  235 

3.  The  writer  of  this  Second  Epistle  also  speaks  in 
fact  as  an  Apostle  of  Jesus  Christ.  As  in  the  First, 
the  historical  Christ  is  the  centre  of  his  whole  con- 
ception of  the  truth ;  the  pre-existence  of  the  Lord  is 
not,  however,  expressly  mentioned.  He  is  the 
Saviour,*  and  the  principal  blessing  which  believers 
owe  to  Him  consists  in  being  cleansed  from  their 
former  sins.f  He  has  redeemed  them,:}:  and  ceases 
not  after  his  departure  from  the  earth  to  stand  in  the 
closest  relation  to  them.§  A  shadowing  forth  of  the 
glory  which  He  now  enjoys  (and  which  He  shall 
manifest  at  his  parousia,  i.  16),  the  author  has  seen  on 
the  Mount  of  Transfiguration  || — a  special  event  in  the 
life  of  the  Lord,  of  which  mention  is  made  in  no  other 
Epistle  of  the  New  Testament  ;  just  as  another  not 
less  mysterious  event  is  mentioned  only  in  the  First 
Epistle  of  Peter  (i  Peter  iii.  19-21).  No  wonder  that 
Christ  stands  before  the  eye  of  the  author  in  the 
radiance  of  a  truly  Divine  dignity.  What  has  been 
pre-supposed  or  indicated  in  the  First  Epistle  is  here 
distinctly  affirmed.  Besides  the  name  of  Saviour,  the 
Lord  receives  the  name  of  God ;%  and  the  doxology 
rendered  to  Him  at  the  end  of  this  Epistle**  sets  the 
seal  to  this  appellation.  \\\  short,  we  see  how  the 
train  of  thought  beginning  in  the  Acts  and  the  First 
Epistle  is  here  completed. 

4.  A  no  less  real  correspondence  do  we  find  when 

*  2  Peter  iii.  2.  f  2  Peter  i.  9  ;  compare  I  Peter  i.  2. 

%  2  Peter  ii.  I  ;  compare  i  Peter  i.  18. 

§  2  Peter  i.  14.  ;  compare  I  Peter  ii.  25.  ||  2  Peter  i.  i6-i8. 

IT  2  Peter  i.  i.  **  2  Peter  iii.  iS. 


236  Theology  of  the  New  Testament, 

we  take  in  hand  the  Second  Epistle  and  think  of 
Peter  as  the  Apostle  of  the  Circumcision,  as  we  learnt 
to  know  him  in  the  First  Epistle.  The  Old  Testa- 
ment colouring  observed  there  is  found  afresh  here, 
both  as  to  the  form  and  the  contents  of  the  ideas. 
The  rigJiteoitsness  of  God  occupies  the  most  prominent 
place;*  and  presently  after  he  refers  to  the  election 
{iKkoyi])  of  believers  as  their  peculiar  privilege.f  The 
same  high  estimate  of  the  prophetic  word,  with  the 
same  view  of  its  Divine  origin,  meets  us  here,:J:  as 
we  found  in  the  First  Epistle.  Once  also,  as  in 
the  First  Epistle,  the  Old  Testament  is  expressly 
cited  ;^  but  considerably  greater  is  the  number  of 
those  places  in  which  there  is  an  allusion  thereto, 
or  in  which  its  style  is  unconsciously  adopted.  Here, 
also,  mention  is  made  of  the  age  of  Noah  and  of 
Abraham  ;[|  this  time,  however,  on  account  of  this 
special  aim  of  the  Epistle,  not  in  reference  to  the 
obedient  Sarah,  but  to  the  God-fearing  Lot.^  Here, 
also,  repeatedly,  the  most  appropriate  use  is  made  of 
that  which  might  be  presupposed  as  known  from  the 
Scriptures  of  the  Old  Testament.**  To  this  category 
belongs  also  the  mentioning  of  the  Last  Day  as  the 
Day  of  God, ft  which  is  entirely  in  the  spirit  of  ancient 
prophecy.     The  New  Testament  is  consequently  here 

*  2  Peter  i.  I.  f  2  Peter  i.  10. 

X  2  Peter  i,  1 9-21  ;  compare  I  Peter  i.  10- 12.  §  2  Peter  ii.  22. 

il  2  Peter  ii.  5,  6.  If  2  Peter  ii.  7-9. 

**  2  Peter  ii.    13-16,  compare   Num.   xxii.   16-34  ;  "•    22,  compare 

Prov.  xxvi.  II  ;  iii.  5,  compare  Gen.  1.  2  ;  iii.  7,  compare  Gen,  ix.  ii  ; 

iii.  8,  compare  Psalm  xc.  4  ;  iii.  13,  compare  Isaiah  Ixv.  17. 

ft  2  Peter  iii.  10. 


The  Second  Epistle  of  Peter.  237 

also,  from  beginning  to  end,  the  completion  and  crown 
of  the  Old — never  its  opposite. 

5.  Also  the  Apostle  of  Hope  is  revealed  in  this 
Epistle  to  an  attentively  listening  ear.  From  the 
beginning  the  author  directs  the  attention  of  his 
readers  to  the  Divine  promises,*  and  urges  them 
especially  by  appealing  to  the  future — to  the  work  of 
continued  sanctification  (i.  11).  Also,  the  "putting 
off  the  tabernacle "t  recalls  to  our  mind  the  "pil- 
grimage "  of  the  First  Epistle. J:  What  most  engages 
our  attention  here,  however,  is  that  place  in  which  he 
expresses  himself  so  fully  as  to  the  destruction  of  the 
present  order  of  the  world,§  and  the  stupendous  conse- 
quences thereof,  where  we  find  almost  an  Apocalypse 
in  miniature.  The  difference  in  regard  to  eschatology 
which  is  found  between  the  doctrinal  system  of  the 
Second  and  that  of  the  First  Epistle  is  only  relative, 
and  is  easily  explicable.  If  some  time  had  passed 
between  the  composition  of  the  two  Epistles,  the 
Apostle  might  and  must  perceive  that  the  return  of 
the  Lord,  so  ardently  desired,  might  remain  longer 
unaccomplished  than  he  had  at  first  expected.  He 
could  the  less  be  insensible  of  this  delay  since  occasion 
was  taken  from  it  by  scoffers  who  ridiculed  this  hope, 
against  whose  attempts  to  seduce  he  here  arms 
believers ;  whilst  in  the  First  Epistle  he  consoles 
under  sufferings  by  pointing  forward  to  the  coming 
glory.  Here,  however,  as  there,  is  his  look  directed 
with  longing  to  the  future ;  and   the  exhortation  to 

*  2  Peter  i.  4.  f  2  Peter  i.  14.  %  i  Peter  ii.  II. 

§  2  Peter  iii.  3-15. 


238  Theology  of  the  New  Testament. 

hasten  *  unto  the  coming  of  the  day  of  the  Lord  bears 
an  equally  Petrinef  stamp  with  the  urgent  exhortation 
to  holiness  with  which  the  life  of  hope,  in  this  Epistle 
also,  is  brought  into  immediate  connection.  And 
finally,  as  to  the  main  contents  of  the  expectation 
here  enunciated,  it  must  be  remarked  that  they  attach 
themselves  entirely  to  the  prophecies  of  the  Old 
Testament  seers  and  the  utterances  of  the  Lord  him- 
self. If  any  conception  in  this  Epistle  is  according  to 
the  view  of  a  later  age  untenable,  this  does  not  by 
any  means  prove  that  Peter  therefore  could  not  enter- 
tain and  give  expression  to  it. 

6.  It  is  true  there  are  more  or  less  important 
differences  opposed  to  the  correspondence  we  have 
adduced;  but  difference  of  thoughts  or  of  form  in  two 
different  writings  prove  nothing  against  the  identity  of 
the  author,  least  of  all  when  this  author  manifests  an 
individuality  like  that  of  Simon  Peter.  Enough,  in 
no  single  point  do  these  two  Epistles  contradict  each 
other,  and  assuredly  only  the  appearance  of  contra- 
diction would  be  avoided  with  the  most  anxious  care 
by  one  who,  in  counterfeiting  his  Epistle,  abused 
the  name  of  Peter.  There  is  at  least  no  greater 
difference  between  the  First  and  the  Second  of  the 
Epistles  called  after  Peter,  than  between  many  of  the 
writings  of  John  or  Paul,  as  to  the  genuineness  of 
which  no  unprejudiced  person  has  a  doubt. 

*   (nr€i'5.;j'Tes,  2  Peter  iii.  12. 

t  Thrice  the  genuinely  Petrine  word  a-novZi^^iv  occurs  in  our  Epistle, 
and  only  seven  times  in  all  the  Epistles  of  Paul.  Would  an  anonymous 
imitator  of  Peter's  style  have  bethought  himself  of  reproducing  such 
slight  psychological  traits? 


TJie  Second  Epistle  of  Peter.  239 

7.  Other  objections,  arising  from  the  internal  evi- 
dence which  concern  the  'difference  of  style  in  the 
First  and  Second  Epistles,  the  relation  of  the  latter 
to  the  Gospel  narrative,  to  the  Epistles  of  Paul,  to  the 
General  Epistles  of  Jude,  or  to  the  Gnosticism  which 
was  rising  at  the  time,  or  which  have  to  do  with  the 
mysterious  character  of  some  of  the  utterances  in 
this  Epistle,  lie  without  the  province  of  our  investi- 
gation. If  we  confine  ourselves  strictly  to  its  doctrinal 
contents,  we  must,  as  the  result  of  our  investigation, 
express  the  judgment  that  the  Second  Epistle  contains 
absolutely  nothing  that  prevents  our  supposing  Simon 
Peter  to  be  its  author  ;  and,  on  the  other  hand,  not  a 
little  that  justifies  our  belief  in  its  Petrine  origin.  We 
find  ourselves  consequently  ever  shut  up  to  the 
inexorable  alternative :  Either  Peter  himself  wrote 
the  Epistle,  or  an  unknown  person,  for  the  advance- 
ment of  his  particular  ends,  evidently  wished  to  pass 
for  our  Apostle,  and,  with  this  inter t,  imitated  his 
style  and  his  ideas  as  exactly  as  possible.  Whether 
such  a  literary  fiction  is  so  lightly  to  be  accepted  as  is 
believed  on  many  sides,-  and  whether  this  solution 
harmonises  with  the  moral  character  of  the  writer,  as 
we  learn  from  this  Epistle,  is  a  question  with  the 
answering  of  which  we  have  not  here  to  do.  Plad  the 
Second  Epistle  of  Peter  appeared  anonymously, 
perhaps  the  inner  criticism  would  have  attached  a 
high  degree  of  probability  to  the  supposition  that 
this  writing  originated  in  no  other  than  the  Apostle 
Peter. 

Compare,  on  the  doctrinal  system  of  the  Second 


240  Theology  of  the  New  Testament. 

Epistle  of  Peter  in  connection  with  its  genuineness, 
Messner,  /.  c.  p.  54-70  ;  our  Chris  tol  d.  N.  V.,  p.  162- 
176;  Fronmiiller  /.  c.  p.  6S,  and  following;  Steinfass, 
De?'  Zzveite  Br.  d.  heil  Petrus,  Rostock,  1863  ;  B. 
Weiss,  Zur  Petrin.  Frage,  Stud.  u.  Krit.  1865  and 
1866. 

POINTS  FOR  INQUIRY. 

Who  have  combated  the  genuineness  of  the  Second  Epistle 
of  Peter,  mainly  on  the  ground  of  its  doctrinal  contents  ? — 
What  peculiarity  is  manifested  in  the  doctrinal  and  moral 
contents  of  our  Epistle,  as  compared  with  the  First  ? — To 
what  extent  are  these  peculiarities  to  be  explained  from  the 
special  aim  of  this  Epistle,  and  the  individuality  of  the 
writer  ? — The  relation  of  this  Epistle  to  thdt  of  Jude,  and 
those  of  Paul  ? — The  eschatology  of  this  Epistle,  as  com- 
pared with  the  expectations  of  the  Gendle  nations  and  the 
prophecies  of  Old  Testament  Scripture. — Peter's  Second 
Epistle  the  crown  of  his  whole  ApostoHc  testimony,  and 
his  testament  for  the  Church  and  the  World. 


SECTION   XXXI. 
Pmïrr^ir  Cijpxs  0f  §odnnL 

The  Petrlne  conception  of  the  Gospel  stands 
by  no  means  alone  amongst  the  writings  of 
the  New  Testament.  Without  violence  to  the 
individuality  of  each  writer,  it  harmonises  in  a 
remarkable  manner  with  that  which  is  either 
presupposed  or  expressed  in  the  Gospels  ac- 
cording to  Matthew  and  Mark,  and  especially 
in  the  General  Epistles  of  James  and  Jude. 

I.  We  have  learnt  to  recognise  the  Petrine  idea  of 
Christian  truth  in  its  many-sidedness.  To  this  type 
of  Christianity,  without  doubt,  those  Jewish  Christians 
attached  themselves,  who  found  in  Peter  their  leader 
and  representative  ;  and,  since  he  occupied  so  impor- 
tant a  place  in  the  history  of  the  Apostolic  age,  it 
may  be  assumed,  a  priori,  that  there  would  be  by  no 
means  wanting  men  of  kindred  spirit  with  him  among 
the  sacred  writers  of  the  New  Testament.  This 
conjecture  becomes  a  certainty  when  we  cast  a  glance 
at  the  different  parts  of  the  New  Testament  in  which 

R 


242  Theology  of  the  New  Testament, 

the  spirit  of  our  Apostle  distinctly  reveals  itself,  or 
in  which  ideas  are  expressed  which  more  or  less 
resemble  his. 

2.  This  is,  first  of  all,  the  case  with  the  Gospel 
according  to  Mai^k,  on  whose  contents  and  compo- 
sition Peter,  according  to  tradition,  exerted  an 
influence,  the  nature  and  extent  of  which  cannot 
here  be  further  determined.  The  more  philosophic 
stand-point  of  John's  Gospel  is  equally  wanting  here 
as  in  the  discourses  and  epistles  of  our  Apostle.  The 
Second  Gospel  begins  immediately  with  the  baptism 
of  John,  to  end  with  the  resurrection  and  exaltation 
of  Jesus,  and  moves  thus  precisely  within  that  circle 
which  had  been  marked  out  by  Peter  himself,*  for 
the  witness  of  the  Lord.  Jesus  appears  there  as 
Peter  was  wont  to  describe  Him,  and  with  such  traits 
of  character  as  were,  for  Peter's  personal  remembrance 
of  Him,  of  the  greatest  value.  The  dramatic  force 
of  the  representation,  the  varying  tone,  the  rapid 
transition  in  the  narrative,  involuntarily  reveals  to  our 
mind  that  witness  of  the  Lord  whom  we  have  just 
learnt  to  know  in  his  words  and  writings. 

3.  Somewhat  similar  may  also  be  observed  in  regard 
to  Matthew.  Whatever  we  may  think  as  to  the 
intricate  questions  which  this  Gospel  presents  to  us, 
thus  much  is  certainly  indubitable,  that  it  bears  a 
purely  Palistinean  type  of  character,  and  that  the 
author  is,  to  that  extent,  rather  allied  to  Peter  than 
to  Paul  or  John.  The  manifest  tendency  of  the  First 
Gospel  to   present    Jesus   in  the  light   of  prophetic 

*  Compare  Acts  i.  21,  22. 


Kindred  Types  of  Doctrine.  243 

Scripture  as  the  promised  Messiah,  is  entirely  in  the 
spirit  of  our  Apostle.  As  Peter,  in  his  proclamation 
of  Christ,*  attaches  especial  value  to  the  miracles  of 
the  Lord,  so  here,  also,  a  number  of  His  miracles  are 
grouped  together  (chapters  viii.  and  ix.) ;  and  as  Peter, 
so  also  Matthew,  proclaims  the  Lord  as  Israel's 
Messiah,  while  excluding  the  Gentiles  just  as  little 
as  does  Peter.  Nowhere,  finally,  are  the  "eschato- 
logical  discourses  of  the  Lord,  which  are  of  such 
priceless  value  for  the  Apostle,  related  so  fully  and  in 
such  order  as  in  the  First  Gospel. 

4.  Yet  less  is  it  to  be  denied  that  Jude,  the 
brother  of  James,  so  far  as  he  is  known  to  us  from  his 
epistle,  stands  on  the  same  platform  with  Peter.  What- 
ever conclusion  we  may  come  to  as  to  his  person,  and 
the  resemblance  of  this  Epistle  to  the  Second  Epistle 
of  Peter,  the  conception  of  Christian  truth  peculiar  to 
Peter  is  also  unmistakably  present  here.  As  a  witness 
of  Jesus  Christ,  Jude  also,  although  in  few  words, 
places  the  Lord  in  the  foreground.  For  Him 
Christians  are  preserved  ;t  He  is  the  only  Ruler  and 
Lord  X  for  whose  compassion  unto  everlasting  life 
they  wait,§  and  through  whom  God  is  glorified  in 
the  Church.  11  Thus,  Jude  builds — as  with  all  the 
Apostles,  so  pre-eminently  with  Peter — upon  one 
and  the  same  foundation  ;  although,  like  Peter,  he 
rather  presupposes  and  hints,  than  actually  declares, 
the  Divine  nature  and  dignity  of  the  Redeemer.     The 

*  Acts  X.  38.  t  Jude  I. 

X  Jude  4.  §  Jude  21. 

U  Jude  25.     Upon  all  these  places,  consult  Alford  or  Tischendort 


244  Theology  of  the  New  Testament 

Old  Testament  colouring  also  belongs  to  his  teaching, 
in  common  with  that  of  Peter.  Even  as  Peter,  he 
avails  himself  largely  of  sacred  history,  as  that  of 
Sodom,*  of  Moses,  of  Balaam,  and  of  Enoch.f  He 
seems  also,  in  regard  to  this  last,  to  have  drawn 
upon  an  apocryphal  writing,  which  he  accepts  as 
authoritative.  The  hope  of  the  future  is  also  brought 
into  great  prominence  in  this  short  epistle,  even  though 
— having  regard  to  untruth  and  unrighteousness — it  is 
especially  contemplated  on  its  terrible  side.  Even  as 
Peter  (i  Peter  i.  5),  so  Jude  also  lays  especial  stress 
upon  the  preservation  of  believers  unto  everlasting 
life.  J 

5.  Especially,  however,  must  we  here  mention  the 
Epistle  of  James,  which  occupies,  indeed,  no  pre- 
eminent position,  but,  nevertheless,  an  important  one, 
in  the  first  development  of  Christian  doctrine.  The 
doctrine  of  this  witness  of  the  Lord  contains  also^ 
besides  that  which  it  has  in  common  with  Peter's — 
much  that  is  peculiar  to  itself,  especially  as  regards 
the  exhibition  of  the  person  and  work  of  the  Lord. 
The  actual  name  of  Jesus  Christ  is  here  only  twice 
mentioned,!  although  in  many  other  places  it  may  at 
least  be  questioned  whether  it  is  not  alluded  to.  \\  On 
the  great  historic  facts  in  the  life  of  Christ  he  pre- 
serves an  entire  silence.  The  high-priestly  work  of 
the  Lord  also  falls  into  the  background,  even  His 
royal  glory  is  spoken  of  only  in  passing  ^  ;  but  louder 

*  Jude  7.  t  Jude  9,  II,  14.  %  Jude  I,  21,  24, 

§  James  i.  I  ;  ii.  I.  H  James  ii.  7  ;  v.  6  ;  v.  7,  8 ;  v.  14. 

%  James  ii    i. 


Kindred  Types  of  Doctrine.  245 

than  elsewhere  we  here  catch  the  faithful  echo  of  His 
prophetic  word.  Many  an  exhortation  of  the  Epistle 
of  James  is,  as  it  were,  an  echo  of  the  Sermon  on 
the  Mount,*  and  proves  how  deeply  the  author  was 
penetrated  with  the  spirit  of  his  glorified  Brother. 
In  the  conception  of  God,  it  is  principally  the  moral 
attributes  of  God  upon  which  stress  is  laid  ;  even  His 
unchangeableness  is  not  only  a  characteristic,  but  a 
virtue.f  Not  less  peculiar  is  the  conception  he  forms 
in  relation  to  sin  on  the  one  hand,  and  grace  on  the 
other.  James  lays  great  stress  upon  the  fact  that 
man  was  created  originally  after  God's  image  \X  but 
none  the  less  does  he  expressly  affirm  that  sin  is 
absolutely  universal, §  and,  above  all,  that  it  is  man's 
own  faulty  That  he  does  not  ignore  the  demoniacal 
origin  of  moral  evil  is  clear  ;^  but  the  arising  of  sin 
within  the  man  at  a  particular  moment  he  describes 
especially  on  its  psychological  side,**  as  also  in  the 
word  sin  {aixapTio)  he  thinks  rather  of  the  sinful  act 
than  of  the  sinful  principle  (with  him  kTnQvixia).  On 
that  account,  he  rather  combats  actual  sins,  e.g.^ 
those  of  the  tQngue,tt  or  of  the  rich  against  the 
poor,:J::{:  than  (as,  for  instance,  Paul,  Romans  vii.)  probes 
to  its  depths  the  discord  and  conflict  within  the  sinful 
heart.  But  as  this  sin,  in  the  widest  sense  of  the 
word,§§  brings  forth  death,  grace  is  revealed — it  is 
true  in  its  forgiving,  |1 1|  but — especially  in  its  sancti- 

*  E.g.  James  iii.  11,  12  ;  iv.  4 ;  v.  12. 
t  James  i.  13-17.  %  James  iii.  9  ;  compare  Gen.  ix.  6. 

§  James  iii.  2.  |1  James  i.  13-18.        IT  James  ii.  19  ;  iii,  15  ;  iv.  7. 

**  James  i.  14,  15.  ft  James  iii.  1-12     . 

XX  James  V.  1-6.  §§  James  i.  15;  v.  20.  |1||  James  v.  15. 


246  Theology  of  the  New  Testament. 

fying  and  new-creating*  power.  Grace  is  received 
through  faith,  but  only  through  such  a  faith  as  is 
proved  genuine  by  works.f  The  pecuHar  sense  in 
which  the  words  justification,  faith,  and  works  are 
used  by  James  as  compared  with  Paul,  serves  as  a 
clear  proof  that  his  object  is  not  to  wage  war  against 
the  ideas  themselves,  which  are  found  in  the  writings 
of  this  Apostle,  but  to  place  a  bridle  upon  the  one- 
sided Paulinism  which  showed  itself  in  his  vicinity. 
One  must  certainly  share  Luther's  antipathy  for  this 
"epistle  of  straw,"  before  asserting  with  him  that 
"the  Holy  Ghost  allowed  Sanct  James  to  stumble  a 
little."  James,  no  less  than  Paul,  recognises  a  faith 
which  is  nothing  less  than  a  firm  confidence  of  the 
heart ;+  but  it  is  here  not  so  much  an  opposition  of  sin 
and  grace  as  of  knowing  and  doing  (compare  John 
xiii.  17)  which  dominates  his  whole  mode  of  thinking. 
'  He  does,  it  is  true,  also  contemplate  Christianity  from 
its  devotional,  but  especially  from  its  ethical  side.  We 
hear  how,  in  this  short  epistle,  he  exhorts  repeatedly 
to  prayer,  even  to  'intercessory  prayer,^  an  exercise 
of  the  Christian  life,  to  which  is  assured,  according 
to  James,  not  merely  a  psychological  influence,  but 
also  a  direct  answer.  ||  He  brings,  as  a  rule,  the 
commandments  of  the  Second  Table  into  greater 
prominence  than  those  of  the  First ;  and  one  might 
say  that  the  text  and  ground-tone  of  all  his  exhor- 
tations is  contained  in  a  single  sentence;^  just  as 

*  James  i.  18.  f  James  ii.  14-26.  %  James  i.  6-8 

§  James  i.  5  ;  iv.  2,  3  ;  v.  13-18. 

I|  James  i.  5-8  ;  v.  14,  15.  IT  James  i.  19. 


Kindred  Types  of  Doctrine.  247 

I  Peter  i.  13  is  the  basis  of  all  the   following  exhor- 
tations of  that   Epistle  of   Peter.      Moral   beauty  is 
that  at  which  James,  above  all,  aims,*  and  Christianity 
is  the  great  means  of  bringing  man  to  this  perfection, 
and  thus  raising  him  to  the  highest  rank.f     In  self- 
denial  and  love  to  one's  neighbour  consists  that  act  of 
true  religion  which  is    here,  above  all  others,   com- 
mended. J     The  Gospel  itself  is,  according  to  his  view, 
a  perfect  law  of  liberty,   whose  precepts  are  all   in- 
separably  connected,    and    governed     by    the    great 
principle    of    love.§      The   whole    Epistle    of    James 
bears,  consequently,  rather  a  practical  than   a  dog- 
matic character,  and  contains  (partly  in  highly  poetic 
language)    a    moral    teaching    which    attaches    itself 
partly  to  the  utterances  of  the  Lord,  partly  to  the 
precepts  of  the  Book  of  Proverbs,  and  partly,  also — ■ 
what  is  nowhere  else  met  with  in  the  writings  of  the 
New  Testament — to  those  of  the  son  of  Sirach.     It 
is  the  task  of  Isagogics  to  find  the  key  to  this  and 
other  peculiarities   of  this    beautiful   Episde,  in  the 
individuality  of  the  writer,  in  the  circumstances  of  his 
readers,  and  in  the  peculiar  aim  of  his  writing.     The 
Biblical  theology  of  the  New  Testament   can    only 
show  that  here,   within  a  small  compass,  is  laid    up 
a  rare  wealth  of  original,  deeply  Christian  thoughts, 
which  show  indeed  the  unquestionable  independence 
of  the  writer,  but  also  his  spiritual  kinship  with  Peter. 
6.  In  a  Christological  aspect,  it   is  less  rich  than 
that  of  Peter,  even  than  that  of  Jude  ;  but  the  funda- 

*  TiK^'iosy  i.  4,  25  ;  iii.  2.  f  James  i.  18. 

X  James  i.  27.  §  James  ii.  8-13. 


248  Theology  of  the  New  Testament. 

mental  conception  of  Christ's  person  belongs  to  the 
same  circle  of  thoughts,  and  the  Christian  life,  as  it  is 
here   and    there    described,   shows    an    unmistakable 
relationship.      The  express   mention  of  regeneration 
through    the    Word,*   the   powerful    exhortation    to 
moral  perfection,t  to   Christian  joy,   even   under  the 
severest    trials,   yea,  on   account  of  them,J   and   not 
less  the  exhortation  to  compassion  and  love,  made  in 
connection  with   the    future   judgment,^  is    common 
alike  in  both.     We  may  say  that  the  twofold  ten- 
dency of  the  two  Epistles  of  Peter,  consolation  and 
exhoj'tation,  is,  in  the  Epistle   of   James,  blended  in 
one.      The    Old   Testament   character,    also,    of   the 
Epistles  of  Peter  will  not  be  sought  in  vain  in  the 
Epistle   of   James.      Entirely   in    the    spirit    of   the 
ancient  prophets    is    the    mention    of  the   jealousy  i| 
of    God  :    also    the   appellation   Jehovah    Sabaoth,^}" 
which  is  found   only  here  in  the   New  Testament,  is 
in  this  respect  noteworthy.     "James  conceives  of  the 
old  under  new  forms"  (Neander).    Only  in  one  respect 
is   there   an  essential  difference  :    Peter  conceives   of 
the  Gospel  as,  above  all,  the  fulfilment  of  prophecy  ; 
James,  on  the  other  hand,  as  the  fulfilment  of   the 
law.    Finally,  as  regards  the  elpistic  character  oï  both 
epistles,  the  more  calm  and  practical  James,  though 
he  has  not  the  longing  desire  of  the  ardent  Peter,  yet 
has  this  in  common  with  him,  that  he  also  constantly 

*  James   i.  18  ;  compare  I  Peter  i.  3,  22. 
t  James  iii.  i  ;  compare  i  Peter  i.  15 
X  James  i.  2-4  ;  compare  I  Peter  i.  6-9  ;  iv.  14. 
§  James  ii.  13  ;  v.  20  ;  compare  i  Peter  iv.  8. 
II  James  iv.  5.  IF  James  v.  4. 


Kindred  Types  of  Doctrine.  249 

directs  the  eye  from  the  present  to  the  future,  and 
avails  himself  of  the  approaching  parousia,  urgently 
and  powerfully  to  exhort  to  a  Christian  spirit*  His 
eye  also  is  fixed  upon  the  Crown  of  Life,t  which  is 
promised  to  the  faithful  warrior,  but  he  has  also 
regard  to  the  retribution  with  which  the  oppressor 
of  the  poor  brother  is  threatened.:}:  We  must  divorce 
expressions  like  these  last  entirely  from  their  con- 
nection, and  regard  them  with  very  prejudiced  eyes, 
to  find  here  no  higher  conception  than  that  of  a 
tolerably  flat  specimen  of  Ebionitism  (Reuss). 

Compare,  in  addition  to  Schmid,  Reuss,  and 
Messner,  on  this  subject,  especially  P.  H.  Friesema, 
Jacobus^  ein  waardig  tegenhanger  van  Patihis  en  Joh- 
Utr.  1842.  Lange,  Commentary,  Introd.  to 'Epp.  of 
James  and  Jude.  De  Pressensé,  Early  Years  of 
C/ijHsti'anity,  pp.  207-219.  Bonifas,  /.  c.  pp.  27,  and 
following.  R.  Stier,  Der  Brief  Jndèi,  des  B.  d.  H. 
Bed.  1850. 


POINTS   FOR   INQUIRY. 

Origin  and  extent  of  the  Petrine  element  in  the  Second 
Gospel. — Peter  and  Matthew. — The  relation  between  the 
Epistle  of  Jude  and  the  Second  Epistle  of  Peter  in  regard 
to  dogmatic  contents. — How  is  the  use  of  an  apocryphal 
writing  in  the  Epistle  of  Jude  to  be  explained,  and  what 
judgment  are  we  to  form  as  to  its  citation? — Connection 
between  the  Epistle  of  James  and  the  Synoptical  Gospels. — 

*  James  v.  7-9.  t  James  i.  12  ;  compare  i  Peter  v.  4, 

X  James  V.  1-6. 


250  Theology  of  the  New  Testament, 

Influence  of  Solomon,  and  Jesus  the  son  of  Sirach,  upon  the 
contents  and  form  of  this  Epistle. — The  pecuharity  of  its 
representation  of  faith  and  works. — What  is  the  sense  of 
James  i.  27  ? — The  doctrine  of  the  oath  in  Jambes  in  con- 
nection with  the  Sermon  on  the  Mount. — Does  James  ever 
write  polemically?— Are  there  to  be  found  in  his  Epistle 
traces  also  of  Ebionitish  ideas? — How  are  the  opposite 
judgments  concerning  this  Epistle  in  earlier  and  later  times 
to  be  explained  ? 


SECTION   XXXII. 

The  contents  and  form  of  the  Petrine  system 
of  doctrines  correspond  entirely  to  that  which 
was  to  be  expected  of  our  Apostle  as  we 
already  knew  him,  and  bear  the  unmistakable 
stamp  of  a  rich  originality.  Although  it  is 
not  to  be  denied  that  between  the  ideas  which 
are  to  be  found  in  the  Apostle's  First  Epistle 
and  many  Epistles  of  Paul  there  is  a  certain 
affinity,  yet  the  Petrine  theology  is  by  no  means 
a  feeble  copy  of  the  Pauline,  but  preserves 
alongside  the  other  its  independent  character; 
always,  however,  in  such  sense  that,  in  the 
riches  and  depth  of  its  doctrinal  development, 
it  stands  not  above,  but  below  the  Pauline. 

I.  When,  at  the  end  of  this  section,  we  sum  up  for 
ourselves  the  total  impression  we  have  received,  we 
find  that  in  many  respects  confirmed  which  we  have 
earlier  (Sec.  xxv.)  said,  concerning  the  agreement  of 


252  Theology  of  the  Neiu   Testament. 

the  Petrine  system  of  doctrine  with  what  we  have 
learnt  from  other  sources  as  to  the  individuaUty  of 
this  Apostle.  This  agreement,  rightly  understood  and 
used,  affords  no  despicable  contribution  to  the  defence 
of  the  historic  character  of  the  discourses,  and  the 
genuineness  of  the  Epistles  ascribed  to  Peter.  But, 
at  the  same  time,  a  glance  at  the  kindred  systems  of 
doctrine  has  convinced  us  of  the  great  influence  which 
the  Gospel  of  Peter  exerted  within  his  immediate 
circle,  and  consequently,  also,  so  far  as  it  can  be 
inferred  therefrom,  of  the  power  of  his  personality. 
His  Gospel  also  forms  an  organic  whole,  by  no  means 
an  aggregate  of  incoherent  thoughts. 

2.  It  is  true  we  find  in  many  an  Epistle  of  Paul, 
especially  in  those  to  the  Romans  and  Ephesians, 
utterances  by  which  we  are  even  involuntarily  re- 
minded of  the  First  Epistle  oi  Peter.*  The  investi- 
gation as  to  the  causes  of  this  remarkable  phenomenon 
belongs  to  the  sphere  of  isagogics.  But  this  phe- 
nomenon itself,  on  which  so  much  has  been  said,  by 
no  means  justifies  the  Tubingen  school  in  the  assertion 
that  the  First  Epistle  of  Peter  should  have  been  called 
only  an  apology  for  Paulinism,  and  that  it  was  palmed 
off  by  some  unknown  adherents  of  Paul  upon  the 
Petrine  Christians.  Neither  does  it  in  any  way  affect 
the  originality  of  the  Petrine  conception  of  the  Gospel, 
even  in  the  highly  improbable  case  that  the  said 
agreement  must  be  explained  by  the  use  made,  on  the 
part  of  Peter,  of  the  Pauline  epistles.     In  Peter  we  find 

*  Compare,  e.g.,  I  Pet.  i.  3,  seqq.,  with  Eph.  i.  3  ;  I  Peter  i.  6-9 
with  Rom.  v.  3-5  ;  i  Peter  ii.  6,  7,  with  Rom.  ix.  33. 


Result  and  Transition.  253 

not  the  echo  of  another,  but  an  independent,  clear, 
and  powerful  voice  of  his  own. 

3.  By  this,  however,  we  do  not  intend  to  say  that 
the  Petrine  system  of  doctrines  comes  up  to,  or  even 
towers  above,  the  Pauline  in  riches,  depth,  and  power. 
The  contrary  will  soon  be  manifest  from  a  contem- 
plation of  this  latter.  Fundamental  thoughts  of  the 
Gospel  of  Paul,  as,  for  example,  the  doctrine  of  justifi- 
cation through  faith,  are  not  found  in  this  form  in 
Peter.  Truths  and  duties,  of  which  both  remind  us, 
are  treated  by  Paul  more  deeply  and  in  a  more  many- 
sided  way  than  by  Peter,  whose  literary  remains  are 
also  much  smaller  than  those  of  his  fellow  Apostle. 
For  one  Petrine  idea  which  is  not  touched  by  Paul, 
there  stand  probably  ten  Pauline  ones  which  are 
passed  over  in  silence  by  Peter.  But  much  which  is 
more  fully  explained  by  Paul  has  been  already  hinted 
at  by  Peter  ;  and  so  far  we  may  truly  say,  "  Pierre 
appartient  a  la  même  école  que  Jacques,  mais  il  a 
depasse  le  point  de  vue  de  l'école  de  la  Loi,  et  nous  a 
fait  déja  pressentir  le  point  de  vue  de  PatiV'  (Bonifas.) 
The  best  proof  for  the  justice  of  this  remark  will  be 
the  treatment,  in  the  following  division,  of  the  Pauline 
theology  itself 

Comp.  Weiss,  /.  c.  pp.  375  and  following.  Messner, 
/.  c.  p.  55.     Baur,  /.  c.  pp.  227-297. 

POINTS   FOR   INQUIRY. 

In  what  respect  do  single  utterances  of  James  and  Peter 
correspond  in  subject-matter  and  form  with  those  of  Paul? 


254  Theology  of  the  New  Testament. 

—Can  we  fairly  maintain  that  the  Epistles  of  James  and 
Peter  show  a  determined  attempt  at  reconciliation  between 
Paulmism  and  Judaism  ?— To  what  extent  does  the  Petrine 
theology,  regarded  as  a  whole,  rise  above  the  Ebionitism  of 
the  Apostolic  age  ? 


SECOND   DIVISION. 


THE    PAULINE   THEOLOGY. 


SECTION   XXXIII. 
tömtXixl  3i\xbw, 

The  Pauline  doctrinal  system  embraces  the  rich 
contents  of  all  that  which  the  Apostle  Paul 
himself  has  called  /iis  Gospel,  so  far  as  this  is 
known  to  us  from  the  Scriptures  of  the  New 
Testament,  and  especially  from  his  own  letters. 
The  introductory  survey  will  delineate  roughly 
the  leading  thoughts,  character,  source,  value, 
and  history  of  the  Pauline  theology,  in  order  at 
the  close  to  give  an  answer  to  the  question  how 
its  treatment  is  to  be  conducted. 

I.  A  much  richer  field  than  is  to  be  found  in  the 
Petrine  theology  opens  itself  to  us  in  the  Pauline.  As 
the  former  makes  us  acquainted  with  the  Gospel  which 


256  Theology  of  the  New  Testament. 

was  proclaimed  to  the  Jewish  Christians,  so  this  more 
especially  makes  known  to  us  the  glad  tidings  of 
salvation  which  Paul  proclaimed  in  the  Gentile  world. 
With  all  that  the  doctrine  of  the  Apostle  of  the 
Gentiles  has  in  common  with  that  of  a  Peter  or  a 
John,  there  is  manifested,  at  the  same  time,  so  much 
that  is  peculiar  to  himself  that  Paul  was  fully  justified 
in  speaking  as  he  does  of  his*  Gospel. 

2.  The  Gospel  of  Paul  is  made  known  to  us,  not 
indeed  exclusively,  but  yet  principally  from  the  Scrip- 
tures of  the  New  Testament.  Besides  the  Second 
Epistle  of  Peter,  t  the  Book  of  Acts  J  makes  us 
especially  acquainted  with  the  main  contents  of  this 
Gospel.  But,  above  all,  it  is  the  thirteen  Epistles  which 
have  come  down  to  us  under  his  name,  which — soine 
more,  others  less — afford  us  important  materials  for 
the  prosecution  of  this  investigation. 

The  question,  on  what  ground  we  ascribe  all  these 
Epistles  to  Paul,  belongs  to  the  province  of  criticism 
and  isagogics.  In  this  place  the  assurance  must  be 
accepted  that,  in  our  estimation,  the  genuineness  of 
the  whole  thirteen  is  certainly  to  be  acknowledged, 
althouo-h  we  admit  that  this  genuineness  in  the  case 
of  some  can  be  more  satisfactorily  defended  than  in 
the  case  of  others.  Of  the  authenticity  of  the  greater 
part,  a  powerful  defence  has  been  quite  recently  put 
forth  ;  of  others,  the  authenticity  has,  on  scientific 
frrounds,   never    been    disputed.     We    retain,    in    this 

*  Rom.  ii.  16,  and  elsewhere.  f  2  Peter  iii.  15,  16. 

:::  Acts  xiii.  16-41;  xiv.  15-17;  xvi.  31;  xvii.  3;  xvii.  16-31; 
xr-  18-35;  xxii.  3-21;  xxiii.  6;  xxiv.  14-25  ;  xxvi.  6-23  ;  xxviii.  15-28. 


General  Survey.  257 

respect,  absolutely  the  stand-point  which,  until  within 
the  last  few  years,  was  accepted  by  almost  all  theo- 
logians, whether  of  a  more  conservative  or  more 
advanced  school,  both  within  our  own  country  and 
beyond  it ;  and  we  continue  to  hold  it,  not  because 
the  new  is  unknown  to  us,  but  because  therein  some- 
thing of  an  uncritical  and  arbitrary  nature  constantly 
usurps  the  place  of  thorough  and  impartial  science. 
While,  for  this  reason,  we  do  not  entirely  except  from 
our  examination  any  one  of  the  Pauline  epistles,  they 
must  naturally— at  least  in  regard  to  the  most  im- 
portant points — be  consulted  in  that  order  in  which 
there  is  good  ground  for  believing  they  were  written. 
During  an  interval  of  about  twelve  years,  which  passed 
between  the  composition  of  the  earliest  and  the  latest 
epistle,  the  spiritual  development  of  a  Paul  was 
certainly  not  stationary.  They  are  probably  to  be 
arranged  in  the  following  manner: — i.  The  two 
Epistles  to  the  Thessalonians  ;  2.  The  Epistle  to  the 
Galatians  ;  3.  The  two  Epistles  to  the  Corinthians  ; 
4.  The  Epistle  to  the  Romans  ;  5.  Those  to  the 
Ephesians,  Colossians,  Philemon,  and  Philippians ; 
6.  The  Pastoral  Epistles. 

It  cannot  by  any  means  be  shown  that  another 
Gospel  is  to  be  read  in  those  epistles  whose  genuine- 
nesi  has  been  denied,  or  held  suspected,  by  critics  of 
the  Old  or  New  Tubingen  school,  than  in  the  four 
which  the  first-named  have  magnanimously  left  to  us. 
It  is  on  this  account  not  necessary  on  every  point  to 
consult  these  four  before  listening  to  the  testimony  of 
either  of  the  others. 

S 


258  Theology  of  the  New  Testafnent. 

On  disputed  points,  however,  of  special  importance, 
we  cannot,  at  the  present  time,  entirely  neglect  this 
distinction.  Besides  this,  also,  an  especial  value  in 
regard  to  specific  subjects  is  to  be  attached  to  parti- 
cular epistles  above  others  :  e.g.,  for  soteriology,  the 
Epistles  to  the  Romans  and  Galatians ;  for  ecclesiology, 
that  to  the  Ephesians  ;  for  eschatology,  those  to  the 
Corinthians,  &c. 

3.  In  order  to  become  at  home  in  the  Pauline 
theology,  it  is  of  importance  to  discover  the  ground- 
thought  which,  to  a  certain  extent,  shapes  the  dogmatic 
teaching  of  this  Apostle.  It  is  the  doctrine  of  justi- 
fication through  faith  which,  more  than  anything  else, 
according  to  Paul,  makes  the  Gospel  to  be  God's 
power  unto  salvation.*  Not  only  in  the  Epistles  to  the 
Romans  and  Galatians,  but  also  in  that  to  the  Philip- 
pians,t  this  truth  is  expressed,  evidently  as  a  favourite 
one  with  the  Apostle,  and  expressed  in  a  form  which 
links  it  at  once  with  the  declaration  of  the  Old  Testa- 
ment J  and  with  the  teaching  of  the  Lord  Himself, § 
a  form  also  especially  familiar  and  attractive  for 
Jewish  Christians.  The  utter  impossibility  of  justifi- 
cation on  the  ground  of  the  works  of  law,  and  the 
perfection  of  the  justification  by  grace  in  Christ,  this 
is  the  ground-thought  which  Paul,  ever  afresh,  ex- 
presses in  manifold  forms,  and  applies  to  every  variety 
of  necessities  and  conditions. 

4.  By  this  ground-thought  of  the  Pauline  theology, 
the  peculiar  character  of  the  form  and  subject-matter 

*  Rom.  i.  16,  17.  t  Phil.  iii.  4-10. 

X  Gen.  XV.  6.  §  Luke  xviii.  14. 


General  Survey.  259 

IS  at  the  same  time  determined.  The  character  of  the 
subject-matter  is  in  general  Soteriological  ;  salvation 
m  Christ  is  here,  as  far  as  possible,  on  all  sides 
presented  for  contemplation,  whilst  the  great  antithesis 
of  sin  and  grace  is  ever  anev/  placed  in  the  foreground. 
Yet  more  decidedly  may  we  say  that  this  doctrine 
bears  an  Anthropological  character.  Paul  does  not, 
like  Peter,  take  his  point  of  departure  in  the  prophetic 
Scriptures,  or,  like  John,  in  the  person  of  the  Saviour, 
but  in  Maji,  with  his  deepest  wants,  as  they  are 
awakened  indeed  by  the  law,  but  can  be  satisfied 
only  by  the  Gospel.  And  th^s  satisfaction,  according 
to  the  genuine  universalism  of  the  Apostle,  is  designed 
and  attainable,  not  merely  for  some,  but  for  all.  The 
fact  that  Christianity  is  the  religion  for  the  world, 
although  ignored  by  none  of  his  fellow-witnesses,  is 
yet  testified  by  none  so  powerfully  as  by  himself* 
The  form  also  in  which  all  this  is  expressed  by  him 
is  m  the  highest  degree  striking  and  appropriate  ;  for 
in  point  of  form  the  whole  Pauline  theology  is  decidedly 
antithetical.  Law  and  Gospel,  works  and  faith,  flesh 
and  spirit,  death  and  life,  condemnation  and  justifi- 
cation, form  a  succession  of  powerful  antitheses  which 
do  not  fail  to  produce  their  impression.  The  key  to 
this  peculiar  character  of  his  whole  doctrinal  system, 
both  as  to  subject-matter  and  to  form,  is  to  be  found 
in  the  experience  of  the  Apostle's  own  life. 

5.  The  source  of  the  Pauline  theology  was  partly 
but   not   entirely,   the   same   as   that   of  his   fellow- 

*  Compare  Acts  xiii.  38,  39  ;  Rom.  iii.  21-24, 


200  Theology  of  the  New  Testament. 

witnesses.  From  2  Cor.  v.  i6*  it  would  seem  that 
he  had  not  personally  known  Christ  ;  certainly  he  had 
not  (like  the  Twelve)  held  converse  with  Him  and 
received  instruction  from  Him.  He  himself  says 
that  he  received  not  his  Gospel  of  man,  or  by  man, 
and  points  to  a  special  revelation  of  Jesus  Christ  as 
the  source  of  his  teaching.f  The  revelation  granted 
to  him  at  and  after  his  conversion  was  later  continued 
from  time  to  time  in  regard  to  particular  points,  ij: 
Christian  tradition  also  was,  as  to  its  substance,  known 
to  him.§  The  revelation  of  God  in  nature,  history, 
and  the  conscience,  had  been  attentively  observed 
by  him  ;||  and  even  his  education  by  Gamaliel^  had 
not  been  by  any  means  without  influence  on  his  after 
mode  of  thinking.  Accurately  acquainted  with  the 
Old  Testament,  and  the  peculiar  mode  of  interpreting 
Scripture  prevalent  in  his  day,**  and  even  with  Greek 
literature,  ft  he  could  perceive  the  truth  more  clearly 
than  many  others,  and  express  it  with  greater  force. 
All  this,  however,  would  not  have  made  Paul  to  be 
Paul,  had  not  the  gift  of  the  Holy  Ghost  been  bestowed 
upon  him  in  rich  mxcasure,  :{::|:  through  which  the 
mystery  of  the  Gospel  was  revealed  to  him  in  imme- 
diate connection  with  his  own  inner  need  and  his  own 
life  experience.  Consequently,  we  may  say  that  the 
sanctified  personality  of  Paul — or,  traced  back  to  its 

*  Kara  adpKa,  after  a  fleshly  standard.  f  Gal.  i.  I-17. 

;j:  I  Cor.  vii.  25  ;  Eph.  iii.  3  ;  I  Thess.  iv.  15, 

§   I  Cor.  xi.  23,  irapiKa^ov.  \\   Romans  i.  ii. 

^  Acts  xxii.  3.  **  Compare  Gal.  iv.  24. 

tt  E.  g..  Acts  xvii.  28  ;  Tit.  i.  12  ;  i  Cor.  xv.  33. 

XX  I  Cor.  il  13  ;  vii.  40 ;  xii.  7. 


General  Survey.  261 

first  beginning,  his  conversion— was  the  source  of  his 
whole  doctrine.  The  theology  of  Paul  was,  in  the 
deepest  and  richest  sense  of  the  word,  the  theology  of 
experience  [experimental]. 

6.  The  value  of  the  Pauline  theology  has  been 
sometimes  ignored,  sometimes  over-estimated,  the 
latter,  in  the  case  of  the  Tubingen  school,  which  has 
discovered  in  Paul  the  father  of  Christian  universalism ; 
the  former  by  the  common  Rationalism,  where  it  has 
placed  the  zealot  of  Tarsus  far  beneath,  yea,  in  oppo- 
sition to  the  Rabbi  of  Nazareth,  a  position  to  which 
modern  theology  is  in  danger  of  sinking,  whenever  in 
attempting  to  make  Paul  the  apologist  of  its  so-called 
liberal  sentiment,  negation  is  seen  to  be  futile  and 
hopeless.  Avoiding  both  extremes,  it  is  certain  that 
the  Pauline  theology  is  of  the  highest  value,  partly  in 
itself,  in  that  it  contains  a  many-sided,  profound, 
faithful,  and  powerful  presentation  of  the  Gospel  ; 
partly  in  comparison  with  others,  which  it  either 
surpasses  (Peter  and  James),  or  for  which  in  turn  it 
prepares  the  way  (John)  ;  partly,  finally,  on  account 
of  the  great  influence  which  the  testimony  of  Paul 
has  exerted  in  the  course  of  the  ages,  and  still 
continues  to  exert.  Though  he  was  not  the  founder 
of  Christianity,*  he  has  yet  been  privileged  to  be  the 
founder  of  the  Gentile  Church,  and  the  spiritual 
father  of  millions.!  Augustine  and  Luther  sat  at  his 
feet  ;  his  spirit  is  again  awakened  in  Protestantism, 
and  even  the  little  which  the  criticism  of  the  present 
day   allows    to    be    genuinely    Pauline,    suffices    to 

*  I  Cor.  i.  13.  t  I  Cor.  iv.  15. 


202  Theology  of  the  Nezv  Testament. 

convince  of  folly  the  naturalistic  unbelief  which  decks 
itself  with  the  name  of  Christianity. 

7.  It  is  on  this  account  gratifying  that  the  history 
of  the  scientific  treatment  of  the  Pauline  theology, 
although  dating  only  from  the  beginning  of  this 
century,  is  by  no  means  insignificant.  Without  saying 
anything  in  this  place  of  the  earlier  and  less  successful 
attempts,  we  draw  attention  to  the  meritorious  work 
of  L.  Usteri,  Paidin.  Lehrbegr.^  sixth  edition,  185 1. 
Himself  a  pupil  of  Schleiermacher — of  whom,  by  the 
talent  displayed  in  this  work,  he  shows  himself  a 
worthy  successor — he  has  penetrated  more  deeply 
than  his  predecessor  into  the  spirit  of  the  Apostle. 
Deserving  also  of  attention  is  the  examination  of  the 
Pauline  theology  in  the  second  part  of  Neander's 
Hisioiy  of  the  Planting  and  Training  of  the  Christian 
Church  [English  translation],  and  that  of  F.  C.  Baur 
in  his  Panlns,  Stuttgard,  1845,  pp.  505-670.  The 
writings  of  A.  F.  Dahne  (1835)  and  E.  C.  J.  Lützel- 
berger  (1839),  on  the  Doctrinal  System  of  Paul,  will 
not  bear  comparison  with  the  three  fore-named.  At 
the  same  time,  besides  what  is  contained  in  the 
writings  so  frequently  adduced  of  Schmid,  Messner, 
and  Reuss,  more  or  less  of  attention  has  been  devoted 
to  the  matter  and  manner  of  Paul's  teaching,  in  the 
treatment  of  the  history  of  the  Apostolic  age  by 
Lechler,  Schaff,  De  Pressensé,  Ritzschl  (second 
edition)  and  others.  Among  the  Dutch  theologians, 
Dr.  I.  Da  Costa's  Paulus  (2  parts,  Leiden,  1846,  1847) 
is  especially  worthy  of  mention.  The  theologians, 
also,  of  the  Groningen  school,  in  their  first  issues  of 


General  Survey.  263 

Waarheid  in  Liefde  (1837  ^^^^  following),  with  different 
writers  of  the  Leyden  and  Utrecht  schools,  afforded 
their  contributions  to  the  understanding  of  single 
parts  of  the  Pauline  system. 

8.  After  a  glance  at  so  many  examples — partly 
warning,  partly  encouraging — the  question  as  to  the 
best  manner  of  dealing  with  the  Pauline  doctrinal 
system  cannot  be  difficult  to  answer.  The  ground- 
thought  of  the  Apostle's  teaching  before  observed, 
determines  at  the  same  time  the  course  of  our  in- 
vestigation, which  naturally  attaches  itself  to  his 
own  utterance,  Rom.  iii.  21,  22.  We  must  especially 
have  regard  to  the  Apostle's  distinction  of  the  time 
before  Christ  and  after  CJirist,  and  must  necessarily 
occupy  ourselves  for  a  much  longer  period  with  the 
latter  than  with  the  former.  We  hear,  consequently, 
first  what  he  testifies  of  humanity  and  the  individual 
man,  out  of  Christ,  and  then  what  he  testifies  of  both 
in  and  thro7igh  Christ.  When,  after  taking  into 
account,  as  far  as  possible  or  necessary,  the  chrono- 
logical succession  of  his  Epistles,  we  have  examined 
his  doctrine  in  relation  to  the  one  and  to  the  other, 
and  have  brought  it  into  a  compact  whole,  we  shall 
— as  at  the  end  of  the  previous  division  of  our  subject 
— stay  to  examine  the  kindred  cycles  of  doctrine. 

Compare,  on  Paul  and  the  Pauline  theology  in 
general,  besides  the  oft-named  works  of  Schmid, 
Reuss,  Messner,  Baur,  and  others,  the  consultation 
of  whom,  even  without  constant  reiteration,  is  tacitly 
recommended  for  all  the  following  Sections,  especially 
the  article  Paulus,  by  Lange,  in  Herzog,  as  also  the 


264  Theology  of  the  New   Testament. 

General  Introduction  to  his  Commentary  on  the 
Epistle  to  the  Romans.  Also  A.  Monod,  St.  Pa?il, 
cmq  Discours  (English  translation)  ;  Conybeare  and 
Howson,  Life  and  Letters  of  St.  Paid ;  Haldane, 
Co7nmentary  on  the  Epistle  to  the  Romans ;  Symar, 
die  TheoL  des  H.  Paidus  dargestellt,  Freib.  im  Br. 
1864  (R.C.)  ;  Hausrath,  Paidiis  der  Apostel  Jesii ; 
Trip,  PaiUics  nach  der  ApostelgscJi.,  Leid.  i860.  On 
the  genuineness  of  the  Thirteen  Epistles,  Scholten, 
/;//.  N.  T.,  Leid.  1856.  On  the  Gospel  of  Paid,  a 
Latin  Dissertatio  of  J.  van  Loenen,  Gron.,  1863. 

POINTS  FOR  INQUIRY. 

What  is  the  meaning  of  Paul  by  his  Gospel,  Rom.  ii.  16; 
xvi.  25  ;  2  Tim.  ii.  8  ? — What  knowledge  of  Paulinism, 
beyond  that  derived  from  the  New  Testament,  can  we 
draw  from  the  early  Christian  literature  ?  Is  the  Paul  of  the 
Acts  and  of  the  Epistles  the  same  ?— What  is  the  sense  of 
2  Cor.  V.  16  ? — What  of  Gal.  i.  .16  ? — What  of  i  Cor.  xi.  23  ? 
To  what  extent  was  Paul  an  empiric?  In  what  relation 
does  Paul  place  himself  to  his  fellow- Apostles  ? — How  is  the 
great  influence  of  the  Pauline  theology  to  be  explained  ? 
General  survey  and  criticism  of  some  other  divisions  and 
modes  of  treatment  of  the  subject. 


FIRST    SUBDIVISION. 


HUMANITY  AND   THE 

INDIVIDUAL  MAN,   BEFORE  AND 

OUT  OF  CHRIST. 


SECTION   XXXIV. 

^h  êmixk   antr  l^faislj  Morlir. 

According  to  the  teaching  of  Paul,  the  whole 
Gentile  world  lies  sunk  in  a  condition  of  god- 
lessness  and  immorality  which  can  neither  be 
extenuated  nor  excused,  and  which  must,  there- 
fore, endure  and  experience  God's  righteous 
judgment.  Although  the  Jewish  world  was 
originally  irradiated  by  purer  light,  it  stands 
in  a  moral  respect  so  little  above  the  other, 
that  it  also  deserves  the  same  judgment.  Since 
both,  consequently,  are  under  sin,  the  whole 
world  is  exposed  to  condemnation  before  God, 
and  is  by  no  means  in  a  condition  to  justify 
itself  before  Him. 


266  Theology  of  the  New  Testament. 

1.  Although  the  misery  of  the  individual  man  and 
of  humanity  before  and  out  of  Christ  is  either  pre- 
supposed or  actually  expressed  by  all  the  Apostles, 
yet  no  one  has  given  so  full  a  description  of  this 
condition  as  the  Apostle  Paul.  His  extensive  know- 
ledge of  the  world  and  of  men,  combined  with  the 
personal  experience  of  his  life,  qualified  him  for  this 
work  ;  and  his  object — to  prove  that  the  reception 
of  the  Gospel  was  absolutely  indispensable — could 
scarcely  be  better  attained.  The  locus  classicus  on 
this  point  is  Romans  i.  i8  and  ill.  20,  with,  which 
must  especially  be  compared  Acts  xiv.  15-17;  xvii. 
24-29. 

2.  Heathenism  is,  in  the  view  of  the  Apostle,  by 
no  means  merely  a  lower  stage  of  the  religious  life, 
but  in  Its  origin  and  growth  the  consequence  of  a 
melancholy  defection  from  God  ;  for  the  heathen 
had  the  capacity  for  recognising  God,  and  even  to  a 
certain  extent  have  actually  recognised  Him.*  He 
revealed  himself  not  only  through  the  works  of 
nature,  but  also  in  the  original  light  of  conscience.! 
In  consequence  of  this,  they  possessed  some  natural 
acquaintance  with  God,  and  were  conscious  of  that 
which  God  demands.  J  Notwithstanding  all  his  de- 
gradation, man  was,  in  the  words  of  one  of  their 
own  poets,  of  Divine  descent,  and  felt,  as  such,  an 
obscure  but  powerful  impulse  to  seek  Him  in  whom 
the  true  foundation  of  his  being  lay.§  The  Apostle 
does  justice  to   the   sesthetlcal  worth  of  heathenism, 

*  Romans  i.  18-21.         f  Romans  ii.  14,15  ;  compare  Acts  xiv.  17. 
+  Romans  i.  32.  §  Acts  xvii.  27,  28. 


The    Gentile   and  Jewish    World.  267 

as  well  as  its  religious  aspirations  ;*  but  beneath  this 
transparent  robe  he  sees  a  corruption  whose  depth, 
with  hrrn  hand,  he  probes  and  lays  bare. 

3.  Heathenism,  which  prides  itself  upon  its  wisdom, 
is  the  fruit  of  a  darkened  understanding ;  and  this 
blinding  of  the  understanding  has  its  source  in  a 
heart  estranged  from  God. f  The  declension  of  the 
heart  first  became  manifest  in  a  self-justifying  neglect. 
It  rendered  not  to  God  the  praise  and  glory  which 
was  His  due,  and  through  unrighteousness  forcibly 
restrained  the  operation  of  the  truth.ij:  When,  in 
this  way,  the  first  trace  was  lost,  men  began  to 
contend  about  the  truth  which  the  darkened  eye 
could  no  longer  clearly  see,  and  attained  to  the 
climax  of  a  folly  which  in  turn  was  made  manifest  in 
the  most  terrible  transgression.  In  the  estimation  of 
Paul,  the  highly-lauded  heathenism  is  nothing  but  a 
deification  of  nature,^  an  abuse  of  the  creature  for 
the  purposes  of  idolatry,  i.e.,  a  theoretical  and 
practical  denial  of  God — godlessness  in  the  garb  of 
religion. 

4.  Sin  necessarily  brings  with  it  its  own  punish- 
ment :  man  who  has  lost  God,  loses  also  himself. 
Immorality  is  a  natural  consequence  of  ungodliness ; 
but  a  consequence  which  has  its  reason  in  God's  holy 
will,  and  is,  therefore,  a  revelation  of  His  righteous 
judgment. II  Impure  desire,  which  even  manifests 
itself  in   an  unnatural  form,  first  becomes  associated 

*  Acts  XVÜ.  22,  23.  t  Rom.  i.  21  ;  Eph.  iv.  1 8. 

J  Rom  i.  l8,  «arexoj/Tes  tV  a^^öetoï'.  §  Rom.  i.  21-25. 

II  Rom,  i.  I  a 


268  Theology  of  tJie  Nczv  Testament. 

with  idolatry  ;  and  sinful  passion  unites  with  harsh- 
ness and  hatred  towards  all  that  which  opposes  the 
gratification  of  unbridled  sensuality  and  selfishness.* 
Thus  is  sin  chastised  by  sin  ;  and  this  chastisement 
is  the  more  appropriate,  not  only  because  the  evil 
is  wrought  in  spite  of  a  better  knowledge,  but  also — 
a  fine  pyschological  trait,  although  a  terrible  one — 
because  at  the  same  time  there  is  united  with  this 
an  unconcealed  pleasure  in  those  who  do  the  same,  f 

5.  Upon  a  superficial  observation,  it  might  appear 
as  though  Judaism  stood,  in  a  religious  and  moral 
aspect,  far  above  heathenism.  It  had,  in  reality, 
inestimable  privileges  and  advantages.  God  had 
allowed  the  Gentiles  to  walk  in  their  own  ways,  in 
that  He  conferred  upon  them  no  extraordinary  reve- 
lation, while,  on  the  other  hand,  this  was  granted  to 
Israel.:!:  But  so  much  the  less  might  the  Jew  exalt 
himself  above  the  Gentile,  since  he,  notwithstanding, 
became  guilty  of  the  same  sins.§  It  is  true,  his 
perverseness  shows  itself  in  another  form  :  according 
to  Paul,  not  so  much  voluptuousness  as  pride  is  the 
ruling  sin  of  the  Jews — self-conceit  and  harshness,!! 
united  with  an  obdurate  impenitence  in  presence  of 
the  judgments  of  God.^  But  so  far  from  this  modi- 
fied form  of  sin  deserving  a  lesser  chastisement,  the 
Jewish  transgressor  has,  on  the  other  hand,  to  expect 
especial  tribulation  and  anguish,  because  he  has 
sinned not  only  as  the  heathen — against  a  natural 

*  Rom.  i.  25-31.  t  Rom.  i.  32. 

J  Acts  xiv.  17  ;  Rom.  iii.  2.  §  Rom.  ii.  I. 

11  Rc»m.  ii.  17,  and  following.  IT  Rom.  ii.  4,5. 


The    Ge7it'Ae   and  Jezvish    World.  269 

law,  but  against  a  positive  command.*  Outward 
circumcision  avails  nothing :  conscientious  Gentiles 
deserve  the  preference  over  unconscientious  Jews.f 
Thus  these  last  have  not  the  slightest  advantage  in 
a  moral  respect,  although  they  are  privileged  in  a 
theocratic  sense,  and — Paul  expresses  it  with  the 
same  inflexible  severity  as  John  the  Baptist  and 
Jesus  himself — the  pharisaic  pride  must  be  silenced. 
After  he  has  powerfully  repelled  the  possible  objec- 
tion that  upon  such  a  supposition  the  whole  value  of 
circumcision  vanishes,^  he  appeals  for  the  justice  of 
this  his  judgment^  to  their  own  law,||  i.e.,  to  words  of 
the  whole  Old  Testament,  especially  regarded  in  its 
moral  aspect.  The  description  there  given  of  the 
wickedness  of  the  people  of  God,  applies  not  less  to 
the  Jews  than  to  the  Gentiles  ;  and  since  these  two 
represent  the  totality  of  the  sinful  world,  it  is  easy  to 
infer  the  judgment  of  Scripture  upon  the  melancholy 
condition  of  the  same. 

6.  It  is,  then,  manifest  that  all  are  "  under  sin,"5[ 
i.e.,  not  merely  sinners,  but  governed  by  the  power  of 
sin.  The  absolute  universality  of  sin  is  for  Paul  a  fact 
proved  successively  by  Scripture,  by  experience,  and 
by  the  consciousness  ;  and  had  he  foreseen  the 
objection  that  his  representation  of  the  then  Jewish 
and  Gentile  world,  even  supposing  it  to  be  a  purely 
accurate  one,  proves  nothing  in  regard  to  other 
individuals  living  at  a  later  period,  he  would 
assuredly  have  answered  that  human  nature  remains 

*  Rom.  ii.  9-12.  t  Rom.  ii.  25-29.  %  Rom.  iii.  1-8. 

§  Rom.  iii.  9-19.  |1  Rom.  iii.  19.  Y  Rom.  iii.  9. 


2/0  Theology  of  the  New  Tcstmnejit. 

the  same  in  all  ages.  He  directs  the  eye  to  the 
mass,  as  it  divides  itself  in  this  way  into  two  only 
apparently  dissimilar  halves,  but  thereby  expresses 
also  his  judgment  upon  the  individuals  themselves.* 
Result  :  ''  All  the  world  is  guilty  before  God,"  i.e., 
subject  to  the  curse  with  which  the  law  visits  trans- 
gression.f 

7.  Therefore,  also,  it  follows  that  no  flesh  can  be 
justified  by  works  of  law.  In  this  inevitable  con- 
clusion :|:  is  pronounced  the  righteous  judgment  of 
God  upon  the  whole  Jewish  and  Gentile  world. 
How  heavily  this  judgment  presses  upon  it,  we  shall 
hereafter  see.  For  the  present,  we  are  concerned, 
above  all,  with  the  question.  What  is  the  cause  of 
such  a  lamentable  condition  ? 

Compare,  for  the  explaining  and  confirming  of 
Paul's  judgment  on  the  Gentile  and  Jewish  w^orld, 
in  addition  to  the  well-known  writings  of  Tholuck, 
Sepp,  De  Pressensé,  and  others,  bur  Leveii  v.  J.  2nd 
edition,  i.  p.  265,  and  following.  On  Paul's  Natural 
Theology,  Hebart,  Die  NatH7'L  Theol.  des  Ap.  P.^ 
Nürnberg,  i860. 

POINTS    FOR  INQUIRY. 

Does  Paul's  judgment  upon  heathendom,  Acts  xvii.  16, 
and  following,  perfectly  agree  with  his  judgment  in 
Rom.  i.  18,  and  following? — Value  of  his  judgment  upon 
Judaism. — What  is  the  sense  of  Rom.  ii.  14,  15  ? — What 
argumentative  value  has  the  analysis,  Rom.  iii.  9-20? 

*  Compare  Rom.  iii.  23  ;  v.  12  ;  xi.  32. 
t  Rom.  iii.  19  ;  Gal.  iii.  13.  J  Rom.  iii.  20. 


SECTION   XXXV. 

The  cause  of  this  condition  lies  in  the  moral 
corruption  of  man,  which,  arising  from  the  dis- 
obedience of  our  first  parents,  infects  his  whole 
nature,  manifests  itself  in  various  degrees  and 
forms,  and — being  by  the  law  not  only  bridled, 
but  also  nourished — necessarily  leads  to  death 
as  the  wages  of  sin. 

I.  The  question,  Whence  moral  evil  ?  was  not  only 
the  life  question  of  Gnosticism  in  the  second  century, 
but  also  a  main  question  of  the  Christian  gnosis  of 
the  first  century.  Paul  also  furnishes  an  answer  to 
it,  and  it  is  only  without  reason  that  there  has  been 
seen  in  this  answer  nothing  more  than  an  impure 
remainder  of  his  former  Jewish  theology.  Hardly 
would  the  Apostle  have  adopted  into  his  Christian 
doctrinal  system  something  from  the  Old  Testament, 
without  having — enlightened  by  the  Spirit  of  truth — 
regarded  it  as  the  true  solution  of  the  question  in 
point.     With  full  confidence,  we  will  now  direct  our 


2/2  Theology  of  the  Nezu  Testament, 

attention  as  well  to  his  historical  as  to  his  psycho- 
logical explanation  of  the  origin  of  sin. 

2.  Sin  {aiiaprCa)  is  not  for  Paul,  as  with  James  and 
Peter,  a  sinful  act,  but  a  culpable  principle,  a  power 
which,  at  a  given  time  in  the  history  of  the  world, 
began  to  rule.  Sin  "  by  one  man  entered  into  the 
world."*  What  is  suggested  by  this  word  (eto^Aöe)  is 
confirmed  by  other  texts.  Yet  more  fully  than  any 
of  his  predecessors  does  Paul  declare  himself  as  to 
the  origin  of  a  kingdom  of  darkness,  of  personal  evil 
spirits,  divided  into  different  classes,  f  who,  as  it 
seems,  have  fallen  through  pride, :[:  and  who,  constantly 
active  in  the  idolatrous  heathen  world,  §  show  them- 
selves most  hostile  to  the  kingdom  of  Christ  and  His 
servants.  ||  That  he  regards  Satan  as  the  author  of 
the  Fall,  is  not,  indeed,  directly  stated,  but  is  in  the 
highest  degree  probable.^  (Compare  also  Book  of 
Wisdom  ii.  23,  24.)  He  does  not,  however,  enlarge 
upon  this  point,  because  he  has  not  to  do  with  the 
metaphysical,  but  with  the  historical  origin  of  evil. 
He  contemplates  the  world  of  men  (koVjuo?)  as  a  unity, 
and  says  that  into  it  sin  entered  by  one  man,  Adam, 
not  Eve,  as  has  been  inferred  from  i  Tim.  ii.  14.  He 
impUes  thereby  not  only  that  Adam  was  the  first 
sinner,  whose  example  all  others  at  once  followed, 
but — as  becomes  evident  from  the  opposition  insti- 
tuted between  Adam  and  Christ — that  between  this 
first  act  of  transgression  and  the  sin  which  afterwards 
reigned,  there  existed  a  definite  connection.     In  what 

*  Rom.  V.  12,     t  Ephes.  vi.  12.     %  i  Tim.  iii.  6.      §1  Cor.  x.  20. 
Ij  2  Cor.  ii.  10,  II.         T  2  Cor.  xi.  3,  14;  compare  John  viii.  44. 


The  Cause  of  this  Condition.  273 

this  connection  consisted  is  indicated  by  that  which 
immediately  follows :  "  Death  by  sin,  and  so  death 
passed  upon  all  men,  for  that  {k(^  w)  all  have  sinned  ;" 
and  that  not  only  in  Adam,  but  also  in  themselves,  as 
is  manifest  from  the  fact  that  death  is  universal,  even 
among  those  who  have  not,  like  Adam,  broken  a 
positive  command  (v.  13,  14).  Yet  more  clearly  does 
the  Apostle  point  out  the  true  connection  when  he 
says  (v.  19)  that,  "through  one  man's  transgression 
many  were  made  (constituted)  sinners."  If,  in  addition 
to  this,  we  follow  out  the  hint  he  gives  us  in  his 
assertion,  that  the  Jews  as  well  as  the  Gentiles  were 
by  nature  (c^vo-ei,  indole  sna)*  children  of  wrath,  and 
in  his  more  general  statement,  that  death  came 
through  a  man  {hC  dv6p(ü-ov),-f  we  have  a  perfect  right 
to  maintain  that,  according  to  Paul,  human  nature 
has  become  corrupt  in  consequence  of  its  descent 
from,  and  its  connection  luith,  the  first  transgressor; 
and  that  death  is  by  no  means  the  consequence  of 
the  original  organisation  of  our  nature,  but  a  chastise- 
ment, the  wages  of  sin.:}: 

Paul  evidently  implies,  therefore,  that  the  first  man 
was  originally  neither  sinful  nor  mortal.  This  is  not 
in  any  way  opposed  by  the  fact  that  he  elsewhere 
speaks  of  the  first  man  as  earthy,  §  for  earthy  ixolKoi) 
is  not  the  same  as  evil.  It  is,  moreover,  scarcely  to  be 
supposed  that  Paul  regarded  matter  iyX-r])  as  the  origin 
of  sin,  which  would  necessarily  lead  to  the  execrable 
conception  of  God  as  the  cause  of  sin.  ||     He  speaks, 

*  Ephes.  ii.  3.  t  I  Cor.  xv.  21.  :j:  Rom.  vi.  23. 

§  I  Cor.  XV.  45-47.  II  Rom.  iii.  8. 

T 


274  Theology  of  the  Neiu  Testament. 

on  the  contrary,  of  the  image  of  God  in  man,*  and 
designates  knowledge  and  hoHness  as  lineaments 
thereof  While  the  first  man,  as  such,  was,  indeed, 
a  material  being,  there  was  involved  in  this  the 
possibility,  not  the  necessity,  of  dying.  That  the 
possibility  became  a  reahty,  is  the  especial  conse- 
quence of  sin.  Sin  and  death  are  with  Paul  correla- 
tive ideas, 

3.  Since,  then,  sin  has  infected  human  nature,  it  lies 
in  the  nature  of  the  case  that  it  has  defiled  the  whole 
man.  In  order  rightly  to  apprehend  the  Apostle's 
conception  of  the  physical  origination  and  compass 
of  sin  in  man,  we  must  learn  to  understand  his 
anthropology.  Paul  is  a  trichotomist — that  is,  he 
distinguishes  body,  soul,  and  spirit.  This  is  shown 
with  especial  clearness  in  his  prayer  for  the  Thessa- 
lonians.f  Even  to  the  man  who  is  yet  unregenerate, 
the  Apostle  ascribes  a  soul  i^vyj])  and  a  spirit  {■nv^v\xa) ; 
this  spirit,  however,  must  be  entirely  renewed.  :J:  To 
the  spirit  there  is  opposed,  in  the  natural  man,  as  a 
rulijig  power,  the  a-ap^,  i.e.,  the  flesh — by  no  means 
equivalent  to  body,  o-o/xa — the  proper  seat  of  sin.§  By 
the  word  flesh,  we  are  not  to  understand  the  dominion 
of  the  senses — in  this  case,  contrary  to  the  assertion  of 
Paul  (i  Tim.  iv.  8),  bodily  discipline  (asceticism)  would 
be  the  best  way  to  perfection,  and  it  would  be  abso- 
lutely inexplicable  how  precisely  the  most  spiritual 
of  all-  sins,    pride   and  want   of  affection,    could    be 


*  Ephes.  iv.  23,  24  ;  Colos.  iii.  9,  lo.  f  i  Thes.  v.  23. 

X  Efhes.  iv.  23.  §  Rom.  vii.  17,  18. 


The  Cause  of  this  Condition.  275 

reckoned  among  the  works  of  the  flesh* — but  (in  the 
ethical  sense  of  the  word)  the  unsanctified  human 
nature,  as  it  opposes  itself  in  a  hostile  manner  to  God, 
and  all  that  is  of  God.  f  As  the  sinful  man  stands, 
through  his  spirit,  in  relationship  with  God,  so  does 
he,  through  his  flesh,  stand  in  relationship  with  the 
visible  world,  which  offers  to  the  desire  of  the  flesh 
(iTnOvixLo)  a  thousand  attractive  but  forbidden  objects. 
Life  according  to  the  flesh  is  consequently  of  necessity 
not  a  life  of  love,  but  of  selfishness,  J  the  poisonous 
root,  out  of  which  grow  of  themselves,  as  it  were,  two 
opposite  branches,  the  sins  of  pride  and  of  sensuality. 
Sin,  now,  as  a  principle  (sinfulness)  manifests  itself 
in  the  act  of  disobedience — in  the  doing  of  all  that 
which  is  not  becoming.  This  Paul  indicates  by  dif- 
ferent words — -ïïapaTïTCüixa,  Tiapa^acns,  irapaKoi^,  aTretÖeta, 
dbiKia.  Out  of  the  heart,  the  central  point  of  the 
personality,  proceeds  this  evil  power,  darkening  the 
understanding,  and  misusing,  like  a  tyrant,  the  dif- 
ferent members  of  the  body  as  so  many  weapons 
(oTiAa)  wherewith  to  wage  its  shameful  warfare  against 
God  and  that  which  is  good.  §  If  man  yields  to  it, 
he  becomes,  in  his  whole  inner  and  outer  lifs,  entirely 
under  the  dominion  of  the  flesh — sold  under  sin. 
Hence  the  expressions,  "to  be  in  the  flesh,"  "to  live 
after  the  flesh,"  "  to  mind  the  things  of  the  flesh,"  as 


*  Gal.  V.  20  ;  Colos.  ii.  18-23. 

f  2ap|  is  not  z=z  (Twixa,  but  rr  awpLa  -\-  ^vx^,  in  opposition  to  irvsv/ia. 
On  this  account,  also,  the  same  thing  is  in  the  main  implied  by  aapKiKÓs 
and  rpv^^KÓs  è-uëpuiros. 

X  2  Cor.  V.  15.  §  Rom,  vi.  13. 


2^6  Theology  of  the  Nezu  Testament. 

indicating  this  melancholy  condition.  Without  doubt, 
Paul  concedes  to  the  sinful  man  the  power  of  free 
self-determination,  inasmuch  as  in  the  exercise  of 
free-will,  yea,  even  with  full  self-satisfaction,  he  sins 
against  God  ;*  for  how  could  man  otherwise  be  held 
guilty  and  worthy  of  chastisement  ?t  Yea,  even  the 
heathen  has  in  his  conscience  a  lawgiver  and  an 
inflexible  judge; J  and  in  this  very  conscience  does 
the  Gospel  seek  and  find  in  every  man  its  secret  point 
of  contact.  §  But  in  the  sinner,  understanding  and 
conscience  are  both  defiled  ;||  and  where  his  heart  has 
become  insensible,  he  has  given  himself  up  entirely 
to  the  service  of  unrighteousness.^  In  speaking  of 
such  a  condition,  there  can  be  no  longer  any  room 
for  question  as  to  the  moral  freedom  of  the  sinner ; 
sin  is,  in  Paul's  eyes,  no  weakness,  but  a  fatal  power, 
which,  in  spite  of  all  protests  of  the  reason  and  con- 
science, bears  away  the  victory  over  the  natural  man. 
It  may  rise  so  high  as  not  merely  to  blind,  but  harden 
the  man,  and  even  to  cause  him  to  find  a  natural 
pleasure  in  moral  evil  as  such.** 

4.  After  what  has  been  said,  we  cannot  be  surprised 
that  the  Apostle  declares  the  mind  of  the  flesh  to  be 
enmity  against  God  and  His  law.ff  So  much  the 
more  natural,  however,  is  the  question,  in  what  relation, 
according  to  his  view,  the  law  stands  to  sin.  When 
Paul  mentions  the  law  (6  v6\xoi),  he  ordinarily  means 
the  Mosaic  law,  in  its  whole  compass  of  moral  and 

*  Rom.  i.  28.  +  Rom.  ii.  I.  J  Rom.  ii.  15. 

§  2  Cor.  iv.  2  ;  V.  II  3.         ||  Tit.  i.  15.  ^  Eph.  iv.  19. 

*•  Rom.  i.  32  ;  Eph.  iv.  19.  tf  Rom.  viii.  7. 


The  Causes  of  this  Conditio7t,  277 

ceremonial  commands,  as  the  rule  of  life  ordained  by 
God.  The  law  is  by  no  means  something  sinful  in 
itself,  much  less  the  cause  of  evil.  It  is  true,  indeed, 
as  a  general  fact,  that  no  sin  is  possible  without  law, 
but  then,  law  is  possible  without  sin.  The  law  is,  in 
its  contents  and  aim,  holy,  just,  and  good.*  It  was 
given  ''because  of  the  transgressions," f  i.e.^  in  order 
to  restrain  them  it  was  added  to  the  progiise  ;  it  was 
like  a  stern  disciplinarian,  who  brings  unruly  boys 
under  control  by  holdiifg  over  them  the  rod.+  To 
this  extent  it  exerts,  after  its  own  manner,  a  healthful 
reaction  against  the  power  of  sin,  and  teaches  man  to 
recognise  it  as  sin,  i.e.^  as  the  cause  of  guilt  and 
punishment.  §  But  in  spite  of  this,  its  excellent  aim, 
the  operation  even  of  the  best  law  can,  for  the  sinful 
man,  be  only  fraught  with  destruction.  Without  the 
law  sin  is  dead,  ||  and  only  through  the  commandment 
does  it  revive.  The  law  awakens  in  the  sinner  the 
slumbering  desire  after  that  which  is  evil,  and  calls 
forth  on  his  part  reaction  against  its  own  imperative 
requirements.  Thus  it  becomes  the  power  of  sin^ — • 
a  power  which  not  only  reveals  sin,  but  also  con- 
stantly increases  it  ;  yea,  even  was  with  this  last 
aim  appointed  by  God  himself,  inasmuch  as  He  willed 
that,  through  the  increase  of  evil,  the  necessity  for 
redemption  should  be  more  deeply  felt,  and  the 
revelation  of  His  grace  so  much  the  more  highly 
prized.**     The  law,  however,  produces  only  wrath  ;t-f 

*  Rom.  vii.  12 ;  Gal.  iii.  12.  f  Gal.  iii.  19. 

X  Gal.  iii.  24,  25.      §  Rom.  iii.  20 ;  vii.  7.       |l   Rom.  vii.  8. 
T  I  Cor.  XV.  56.         **  Rom.  v.  20.  ff  Rom.  iv.  15. 


2/8  Theology  of  the  Nczv   Testament. 

the  transgression  of  it  calls  necessarily  for  the  mani- 
festation of  its  displeasure,  and  thereby  brings  the 
transgressor  into  a  condition  of  slavish  fear,  which 
excludes  all  love,  and  renders  the  estrangement  only 
greater.*  On  this  account,  also,  no  law  is  able  to 
give  life  to  the  sinner,  f  that  is  to  say,  to  give  him  the 
true  life  of  the  spirit,  which  would  enable  him  to  fulfil 
God's  will  out  of  love  to  God.  By  works  of  law, 
therefore,  i.c.y  works  which  the  sinful  man  performs 
from  the  stand-point  of  law,  can  no  flesh  be  justified 
before  God.  J  To  him  who  fulfils  the  law,  life  is 
promised ;  he  who  transgresses  it  has  thereby  forfeited 
his  life  ;  to  win  God's  favour  again  by  the  fulfilling 
of  the  law  is  so  impossible  that  all  who  proceed  on 
this  principle  must,  on  the  contrary,  expect  the  curse.§ 

The  Mosaic  law  had,  in  a  word,  only  a  temporary 
and  provisional  worth  ;  this  is  clear,  if  we  contemplate 
it  from  a  Christian  stand-point.  There  was  a  time 
when  all  mankind  were  yet  living  objectively,  ||  and 
Paul  subjectively, <f[  without  the  law.  A  time  arrives 
for  the  Christian,  in  which  he  no  longer  stands  under 
the  dominion  of  the  law  as  a  commanding  and  con- 
demning power.**  So  long,  however,  as  this  time  has 
not  yet  come,  sin  and  misery  are  only  increased  by 
the  law.  It  can  hold  forth  the  ideal  before  the 
sinner's  eye,  but  can  never  render  the  attainment 
thereof  possible. 

5.  Thus  sin  brings  death,  just  because  it  is  wrought 
in  opposition  to  the  command  of  the  law.    Necessarily 

*  Rom.  viii.  15.  f  Gal.  iii.  21.  %  Rom-  i"-  20, 

§  Gal.  iii.  10.       ||   Rom.  v.  13.       *l[  Rom.  vii.  9.      **  Rom.  vi.  15. 


The  Causes  of  this  Condition.  279 

it  is  now  imputed,*  as  well  on  this  side  as  on  the 
other  side  the  grave.  The  sinner  comes  short  of  the 
glory  {hó^a)  of  God,  i.e.,  of  the  honour  which  he  would 
have  had  with  God,  had  he  not  sinned  and  become 
exposed  to  the  righteous  judgment  which  concen- 
trates itself  in  death,  f  The  Pauline  idea  of  death 
is  not  easy  to  define  in  its  whole  fulness.  We  are 
just  as  little  entitled  to  restrict  it  to  the  idea  of 
physical  death  alone,  as  we  are  entirely  to  exclude 
this  idea.  In  every  case  the  idea  of  spiritual  death 
is  included  \X  and  v/e  cannot  overlook  the  fact  that 
death  is,  in  the  full  sense,  the  wages  of  sin,  inasmuch 
as  it  ends  in  everlasting  perdition  (a-wAeta).  That 
Paul  had  also  this  latter  in  his  mind,  is  clear  from  the 
antithesis  of  death  and  the  gracious  gift  of  everlasting 
life.^  In  the  idea  of  death  there  is  united,  conse- 
quently, that  of  the  greatest  temporal  and  everlasting 
wretchedness  ;  and  in  the  language  of  the  Apostle, 
now  this,  now  the  other  side  of  his  subject  comes  into 
greater  or  lesser  prominence.  Spiritual  death  leads 
to  temporal,  and  this  passes  over  into  eternal  death.  || 

Compare,  on  the  principal  points  herein  treated  of, 
especially  Ernesti,  voin  Urspnuig  der  Siinde  nach 
Paul.  Lehrgehalt,  2  vols.,  Gött.  1863-64.  Tijssen, 
Diss.  Thcol.  Paidi  A  nthropologiani  exhibens,  Gron. 
184.7.  Oi^  the  law,  Ilamerster,  Diss.  Theol.  de  lege 
e  Pauli  Ap.  sententid,  Gron.   1838.     A.  Ritzschl,  die 


*  Rom.  V.  13.  I  Rom.  vi.  21  ;   compare  Gen.  ii.  17. 

X  Ephes.  ii.  r,  5  ;  Colos.  ii.  13  ;  Ephes.  v.  14. 

§  Rom.  vi.  23.  jl  2  Cor.  vii.  10. 


28o  Theology  of  the  New  Testament, 

Entstehung  der  Alt-KathoL  Kirche,  2nd  ed.,  1857, 
pp.  62,-76. 

POINTS    FOR    INQUIRY. 

By  what  peculiarity  is  the  demonology  of  Paul  distinguished? 
— What  significance  for  his  demonology  has  the  history  of 
the  Fall  ? — The  trichotomy  of  man  in  the  writings  of  Paul. — 
Paul's  doctrine  of  the  conscience. — What  is  the  sense  of 
Gal.  ii.  19? — What  of  i  Tim.  i.  8-10,  as  compared  with  the 
view  taken  of  the  law  in  the  Epistles  to  the  Romans  and 
Galatians? — Is,  in  Paul's  teaching,  even  natural  death  re- 
garded as  a  definite  chastisement  of  sin  ? 


SECTION    XXXVI. 

Subject  to  the  power  of  sin  and  death,  man  finds 
himself  in  a  condition  of  melancholy  discord,  the 
traces  of  which  are  apparent  even  in  nature,  and 
the  consciousness  of  which,  when  it  has  once 
been  awakened,  cannot  but  render  him  un- 
speakably wretched.  In  the  distinct  feeling  of 
this  wretchedness  is,  nevertheless,  at  the  same 
time,  given  the  point  at  which  inner  receptive- 
ness  for  the  blessinofs  of  salvation  beo^ins. 

I.  However  sad  the  condition  into  which  sin  has 
brought  man  (Sec.  xxxv.),  it  would  be  less  unendurable 
if  the  7nan  were  entirely  sunk  in  the  shiner.  Thjs, 
however,  according  to  the  teaching  of  our  Apostle, 
is  certainly  not  the  case  ;  the  original  nature  of  man 
has  been  corrupted,  indeed,  by  sin,  but  by  no  means 
annihilated.  In  consequence  thereof,  there  naturally 
arises  within  the  sinful  heart  a  feeling  of  disharmony, 
which  renders  impossible  the  enjoyment  of  peace. 


282  Theology  of  the  New  Testament, 

2.  The  Pauline  representation  of  discord  in  the 
sinful  heart  must  be  distinguished  from  that  which 
he  says  of  the  conflict  in .  the  heart  of  the  believer  * 
Even  with  believers,  flesh  and  spirit  do  not  cease  to 
war  against  each  other  ;  but  in  the  man  who  is  yet 
out  of  Christ,  while  the  spirit  {to  TTvevixa)  is  present,  it 
is  as  a  part  of  his  nature  which  is  slavishly  bound  ;  he 
is  by  nature  fleshly,  and  sold  under  sin.f  When  he 
begins,  like  Paul  himself  before  his  conversion,  to 
come  through  the  law  to  self-knowledge  and  a  know- 
ledge of  his  proper  destiny,  the  law  in  his  mind 
begins  to  struggle  with  the  law  in  his  members. 
There  is  seen  now  the  discord  between  the  sinful 
nature  and  the  awakened  conscience;  but  the  fruitless 
conflict  ever  ends  in  a  painful  defeat,  and  the  com- 
batant remains  an  enigma  to  himself,  unless  his 
weakness  is  transformed  into  strength  through  another 
power  than  that  of  the  law. J 

*  Gal.  V.  17.  t  Rom.  vii.  14. 

X  We  have  here  to  do  with  one  of  the  most  difficult,  but,  at  the  same 
time,  one  of  the  most  important,  passages  in  the  Pauline  Epistles — 
Rom.  vii.  7-24.  The  exposition — determined  by  dogmatic  prepos- 
session— which  was  current  for  centuries,  would  perhaps  have  afforded 
less  room  for  difference  of  views,  had  not  two  questions  been  unceasingly 
confounded: — "Of  whom  is  the  Apostle  here  speaking?"  and  "To 
whom  is  his  admirable  description  still  more  or  less  applicable?"  That 
to  the  latter  question  the  answer  was  given — "  To  every  believer."  will 
surprise  no  one  who  is  no  stranger  to  the  domain  of  spiritual  life.  But 
from  this  it  by  no  means  follows  that  Paul  is  actually  describing  the  life 
of  the  believer.  Against  this  supposition  is  (i)  the  connection  and  aim 
of  his  reasoning  ;  (2)  the  fact  that  he  describes  a  conflict  not  of  the 
Ttvivfxa  but  of  the  vovs  (the  inward  man)  as  against  the  flesh  ;  and  (3)  his 
description  in  ver.  14  is  not  consistent  with  the  idea  of  Christian  freedom 
as  presented  in  viii.  2  ;  vi.  17;  and  Gal.  v.  24.  He  is  manifestly 
describing  his  former  state  in  the  light  of  his  present  condition,  and  th© 


Its  Co7tseqiiences,  283 

3.  Not  in  the  microcosm  of  the  human  heart  alone, 
but  also  in  the  macrocosm  of  the  world,  is  reflected, 
for  the  eye  of  the  Apostle,  the  same  element  of 
discord.  The  whole  creation — that  is,  the  whole 
animate  and  inanimate  nature — is  unwillingly  and  in 
consequence  of  sin,  subjected,  through  the  will  of 
God,  to  vanity,  and  awaits  with  longing  expectation 
a  redemption  and  glorifying  which  it  shall  receive 
only  when  the  sighing  of  those  who  have  the  first- 
fruits  of  the  Spirit  is  heard,  and  the  glory  of  the 
children  of  God  shall  have  been  made  complete  and 
manifest.  Nature  suffers  with  humanity,  since  its 
destiny  is  most  intimately  bound  up  with  that  of 
humanity  :  both  look  for  the  same  thing  —  re- 
demption. 

4.  Sinful  man  cannot  be  redeemed  by  the  laying 
aside  of  the  body  of  death,  for  death  itself  is  a 
chastisement  which  leads  to  greater  misery  (Sec. 
XXXV.  5).  Paul  speaks  of  a  flaming  fire,  in  which 
vengeance  is  taken  of  those  who  know  not  God,  and 
reject  the  Gospel — of  the  suffering  of  punishment,even 
everlasting  destruction,  in  banishment  from  the  pre- 
sence of  the  Lord  and  from  the  glory  of  His  power.* 

present  in  which  he  speaks  is  partly  to  be  explained  by  the  vividness  of 
his  description,  partly  by  the  fact  that  the  after-pains  of  this  melancholy 
condition  were  still  perceptible,  iiiasmuch  as  perfect  redemption  was  not 
yet  enjoyed.  In  Rom.  vii.  it  is  just  as  little  the  mere  natural  man 
who  is  described  as  the  Christian  in  his  normal  state  ;  but  the  sinner 
under  the  law,  who  is  beginning  to  awaken  and  strive  after  better  things, 
the  object  of  the  gratia pm_parans  et  pnrvenieus.  Paul's  words  will  recall 
the  words  of  many  an  earnest-minded  heathen:  e.  g.^  the  "-^  Video 
meliora,  proboque,'''  &c. 

*  2  Thes.  i.  9, 


284  Theology  of  the  New  Testament. 

Elsewhere,  also,  it  is  seen  that  he  represents  this 
judgment  under  like  figures  as  do  his  contemporaries. 
Nowhere  is  there  found  any  hint  that  he  looks  for 
any  diminution  or  removal  of  this  chastisement.  He 
proclaims,  indeed,  diverse  heavy  judgments,  which 
are  determined  in  degree  by  the  greater  or  lesser 
amount  of  light  by  which  the  transgressor  was  sur- 
rounded ;  but  even  the  heathen  do  not  escape 
unpunished,  when  they  sin  against  the  light  of 
conscience.*  On  the  part  of  man,  also,  nothing  is 
to  be  reaped  from  sowing  to  the  flesh  except  corrup- 
tion ((^öopa).f  Before  rejecting  this  teaching  of  the 
Apostle  concerning  a  last  judgment  as  an  unim- 
portant remnant  of  his  former  rabbinical  learning, 
we  shall  do  well  to  ask  whether  the  Apostle  in  this  in 
any  way  proceeds  beyond  that  which  is  warranted  by 
the  word  of  the  Lord  himself  and  the  prophetic 
language  of  the  Old  Testament. 

5.  Man,  who  is  conscious  of  such  a  division  within 
himself,  and  looks  forward  to  such  a  judgment, 
must  necessarily  feel  himself  unspeakably  miserable. 
Nevertheless,  that  which  is  his  deepest  source  of 
suffering  becomes,  on  the  other  side,  his  happiness  : 
the  sinner — precisely  at  the  time  when  he  feels 
himself  irretrievably  lost,  and  inasimicJi  as  he  does  so 
feel  himself— can  be  saved.  The  clear  consciousness 
of  his  own  misery  :|:  is  at  the  same  time  the  inner 
point  of  contact  for  the  work  of  redemption.  Herein 
is  the  fallen  man  distinguished  from  the  fallen  angel, 
whom  Paul  never  otherwise  represents  than  as  taking 

*  Rom.  ii.  9-12.  t  Gal.  vi.  8.  J  Rom.  vii.  23-25. 


Its  Consequences.  28 i 

pleasure  in  corrupting,  and  as  given  up  to  everlasting 
perdition.  If,  however,  the  salvation  of  the  sinner, 
which  is  in  this  way  psychologically  possible,  is  to 
become  an  actual  fact,  it  must  proceed  from  God 
himself. 

On  Rom.  vii.  7-24,  see  the  Commentaries  of 
Tholuck  and  Lange.  On  Rom.  viii.  19-23,  our  Chrisiol. 
des  N.  v.,  pp.  303-311.  The  whole  Pauline  concep- 
tion of  the  depth  of  this  wretchedness  has,  perhaps, 
after  Augustine  and  Luther,  been  better  understood 
by  no  one  than  by  Blaise  Pascal.  See  the  Disser- 
tation on  this  subject  by  Dr.  Wijnmalen,  Utr.   1865. 

POINTS  FOR  INQUIRY. 

What  opinion  are  we  to  form  as  to  the  person  who  is 
introduced  as  speaking  in  Rom.  vii.  7-24? — Summary  and 
criticism  of  the  most  important  expositions  of  Rom  viii. 
19-23. — Harmony  and  criticism  of  the  whole  doctrine  of 
man's  misery  as  contained  in  Paul  and  in  Augustine. — Its 
eternal  truth  and  its  permanent  value. 


SECOND    SUBDIVISION. 


HUMANITY  AND  THE  INDIVIDUAL 
MAN  THROUGH  AND  IN  CHRIST. 


SECTION   XXXVII. 
CIj^    '^hn  xrf  SaltratbiT. 

The  righteousness  of  God,  which,  on  account 
of  sin,  is  wanting  both  to  Jew  and  Gentile, 
is  promised  to  and  conferred  upon  the  sinner 
in  a  very  different  way  than  that  of  his  own 
merit.  The  Gospel  of  the  New  Testament  pro- 
claims the  mystery  of  a  Divine  plan  of  salvation, 
which,  formed  before  the  foundation  of  the 
world,  was  shadowed  forth  throughout  the 
whole  preparatory  economy  of  the  Old  Tes- 
tament, and  revealed  in  the  fulness  of  time; 
which  embraces  the  Jewish  and  Gentile  world, 
heaven  and  earth,  and  in  gradual  development 
shows  forth,  with  a  lustre  before  unknown, 
the  majesty  and  glory  of  God. 


Thê  Plajt  of  Salvation.  287 

I.  What  could  proceed  from  God  alone-has  actually 
been  conferred  by  God.  For  Paul  it  is  an  equally 
certain  fact  that  God  in  Christ  has  done  that  which  to 
the  law  was  impossible,*  as  that  He  is  the  cause  of  all 
that  is  spiritually  good  (i  Cor.  i.  30).  Therefore, 
also,  God,  in  the  whole  fulness  of  His  being,  is  called 
the  Saviour,t  whose  love  to  sinners — a  love,  however, 
which  had  been  entirely  forfeited  by  them — bears  the 
character  of  grace,  and  bestows  upon  them  that  which 
reason,  left  to  itself,  is  not  able  even  to  comprehend.:!: 

2.  The  Gospel  of  this  grace  is  consequently, 
according  to  the  view  of  our  Apostle,  something 
absolutely  new — not  the  continuation  of  the  old 
order,  but  its  direct  opposite.  It  is  for  him  the 
joyful  message  of  the  sinner's  justification  before 
God  through  faith  in  Christ,  and,  as  such,  a  revealed 
secret  {ixv(tti]plov).  For  the  word  mystery  has,  in  the 
usage  of  our  Apostle,  a  sense  entirely  different  from 
that  in  which  it  was  later  used.  It  signifies  a  matter 
which  was  before  unknown,  but  has  now  come  to 
light,  and  on  this  account  ceases  to  be  hidden, 
although,  even  after  it  has  been  made  known  to  men, 
it  retains  its  dark  and  mysterious  side.§  **  Under- 
standing in  the  mystery  "  is  obtained  only  through 
revelation  II — a  peculiar  supernatural  act  of  God,  which 
is  indicated  by  Paul  in  different  words — d-ïïOKd\v\l/L9, 
(f)avépcü(ns,  &c. — in  which,  however,  it  cannot  be  shown 


*  Rom.  viii.  3,  4. 
f  I  Tim.  i.  I  ;  ii.   3  ;  coT-fip,   a  truly  Pauline  characteristic  in  the 
Pastoral  Epistles. 

X  I  Cor.  ii.  9.  §  Rom.  xi.  33.  ||  Ephes.  iii.  3,  4. 


288  Theology  of  the  New  Testament. 

that  he  sharply  distinguishes  the  one  from  the  other 
for  the  indication  of  a  different  idea  of  revelation. 
What,  on  the  other  hand,  is  yet  concealed  in  the 
future,  remains,  on  this  very  account,  so  long  as  it  is 
yet  future,  a  mystery  which,  naturally,  we  can  believe 
only  on  the  word  of  him  who  declares  it.*  Although 
Paul  enumerates  several  such  mysteries,  all  of  which 
fall  within  the  domain  of  Christian  knowledge,t  yet 
pre-eminently  the  Gospel  is  for  him  the  one  great 
mystery  of  Christ,:|:  which  reveals  a  character  by  no 
means  speculative,  but,  on  the  contrary,  one  especially 
practical.? 

3.  That  which  is  new  did  not  on  this  account  come 
in  without  preparation  having  been  made  for  it.  In 
principle,  the  New  Testament  is  contained  in  the 
Old,  and  is  witnessed  by  the  law  which  is  replaced 
by  it,  and  by  the  prophets,  of  whom  it  is  a  glorious 
fulfilment.  ||  No  Apostle  has  manifested  a  deeper 
insight  into  the  whole  course  of  the  world's  history 
than  Paul.  His  philosophic  eye  sees  in  the  whole 
pre-Christian  period  one  long  age  of  preparation 
which  was  brought  to  completion  only  in  the  coming 
of  Christ.^  He  is  the  end  of  the  law,**  the  goal  to 
which  its  whole  economy  tended  ;  and  while,  before 
his  appearing,  God  allowed  the  Gentiles,  in  a  certain 
sense,  to  walk  in  their  own  ways,tt  even  the  most 
privileged   nation  under  the   old   covenant  resembled 

*  I  Cor.  XV.  51.  t  I  Cor.  xiii.  2  ;  xiv.  2. 

X  Ephes.  vi.  19  ;  Col.  iv.  3.  §   i  Tim.  iii.  16. 

II  Rom.  iii.  21,  22.  IT  Gal.  iv.  4. 

**  Rom.  X.  4.  tt  Acts  xiv.  16. 


The  Plan  of  Salvation,  289 

a  youth  who  had  not  yet  come  to  full  age  *  On  this 
account,  he  could  regard  an  abandoning  of  Chris- 
tianity only  as  a  relapse  into  an  earlier  stage  which 
had  been  already  left  behind,t  and  must  look  upon 
the  continued  unbelief  of  the  Jews:|:  as  a  fruit  of  the 
most  melancholy  blindness.  The  Gospel,  which  is 
of  a  spiritual  nature,  cannot  possibly  be  understood 
by  the  psychical  man  as  such,  for  it  must  be 
spiritually  judged  of§  And  no  wonder,  since  it 
makes  acquainted  with  God's  purpose  of  saving 
sinners — in  former  ages  hidden  from  men  —  a  pur- 
pose which  has  been  formed  and  carried  into  exe- 
cution in  accordance  with  His  own  plan. 

4.  The  salvation  proclaimed  in  the  Gospel  is 
nothing  else  than  the  carrying  out  in  time  of  that 
which  God  had  determined  within  himself  from  all 
eternity.  Even  in  his  earliest  writings,  Paul  shows 
that  he  regards  those  who  believe  in  Christ  as  elect 
of  God,  II  in  whom  the  ideal  of  ancient  Israel  is  most 
beautifully  realised.^  Especially  in  the  Epistles 
to  the  Romans  and  Ephesians**  does  this  idea 
come  prominently  into  the  foreground.  The  Apostle 
speaks  of  a  Divine  plan  of  salvation  whose  centre  is 
Christ,  and  whose  end  is  the  bright  revelation  of 
God's  glorious  perfection.ff  This  plan  was  no  more 
originated  in  consequence  of   sin"J:{:  than  it  can  be 

*  Gal.  iv.  I,  and  following.  f  Gal.  iv.  9. 

X  2  Cor.  iii.  14 ;  iv.  4.  '       §  i  Cor.  iL  14. 

il   I  Thes.  i.  4  ;  2  Thes.  ii.  13.  IF  Gal.  vi.  16. 

**  Rom.  ix.-xi.  ;  Ephes.  i.  4,  and  following.  ff  Rom.  xi.  36. 

XX  See  the  author's  Bild  Christi  nach  der  Schrift^  pp.  61-64,  Ham- 
burg, 1864.     Compare  also  Goodwin  on  Ephes.  i.  9,  10, 

Ü 


2go  Theology  of  the  New  Testament. 

permanently  frustrated  by  the  power  of  sin.  It  is 
eternal  as  God,  and  is  founded  not  on  any  excellence 
of  man  himself,  but  in  God's  adorable  and  unchange- 
able good  pleasure — not  because  believers  are  holy, 
but  ill  order  that  they  may  become  so,  has  God 
chosen  them  ;*  and  this  their  faith  is  not  the  cause, 
but  only  the  sign  of  their  election  unto  salvation. 
Without  doubt,  Paul  knows  a  Divine  calling  and 
election  to  a  participation  in  the  blessings  of  (outward) 
Christianity ;  yet  he  nowhere  makes  an  essential 
difference  between  this  and  the  calling  and  election  to 
everlasting  salvation.  He  could  not,  indeed,  make 
this  distinction,  since  those  to  whom  he  explains 
this  mystery  were,  as  a  rule,  true  believers.  Without 
doubt,  he  speaks  of  the  choice  of  the  Gentiles  in  their 
totality  t  as  opposed  to  the  national  rejection  of  the 
Jews  ;  but  nowhere  is  there  to  be  found  a  proof  that 
he  entertains  any  other  view  than  that  of  personal 
election  to  salvation  with  regard  to  the  individuals  of 
whom  this  totality  is  composed  (r/  c'/cAoy?}).  The 
contrary  is  manifest  from  the  way  in  which  he 
consoles  believers,  and  urges  them  to  the  work  of 
sanctification,  by  reminding  them  of  their  personal 
predestination.  "  All  this  is  singularly  clear,  and 
certainly  it  will  not  be  with  exegetical  arguments 
that  the  system  which  the  Augustines,  the  Calvins, 
the  Gomars  have  built  up  upon  these  premises  can 
henceforth  be  combated  "  (Reuss). 

5.  The  Divine  plan  of  salvation  is  in  itself  one  and 
indivisible,  but  is  for  the  individual  only  gradually 
•  Ephes.  i.  4.  f  Rom.  ix  -«i. 


The  Plan  of  Salvation.  291 

realised.  God  has  known  His  own  from  eternity  in 
love  (7rp6yi'(jo(TLs),  and  on  this  account  has  foreordained 
them  {~po(ópL(T€i')  to  be  conformed  to  the  image  of  His 
Son.  Only  on  dogmatic  grounds  can  one  desire  to 
draw  a  sharp  line  of  distinction  between  these  two 
terms :  in  an  impartial  examination  of  the  Pauline 
system  of  thought,  they  flow,  as  it  were,  the  one  into 
the  other.  "  Willingly  will  we  let  pass  this  distinction, 
which  in  fact  only  conceals  without  revealing  any- 
thing" (Schleiermacher).  Both  belong  to  the  sphere 
of  eternity  ;  in  time,  on  the  other  hand,  falls  the 
vocation  (k A?/ 0-49)  with  which  the  personal  safe-conduct 
of  the  believer  to  the  blessedness  designed  for  him 
begins.  The  Apostle,  in  speaking  of  this  vocation, 
conceives  of  it  not  merely  as  an  outward  call,  but  as 
one  which  is,  at  the  same  time,  inwardly  under- 
stood and  comprehended.  Wherever  there  is  a  calling 
in  the  Pauline  sense  of  the  word,  l/iere,  at  the  same 
time,  is  the  germ  of  faith  and  of  conversion;  and  herein 
lies  the  logical  ground  for  the  called  being  spoken  of 
as  those  who  are  here  justified  and  hereafter  glorified. 
That  they  are,  however,  the  one  and  the  other,  they 
owe  exclusively  to  the  absolute  good  pleasure  of  God 
(€vboKLa  Tov  OeXriixaros),  which  is  inseparably  one  with 
his  moral  perfection,  and  consequently  partakes  in  no 
degree  whatever  of  an  arbitrary  character  (Eph.  i.  5-10). 
6.  Such  a  doctrine  would  appear  harsh,  considered 
apart  from  all  connection  with  the  sovereign  omnipo- 
tence of  God'  on  the  one  hand,  and  the  absolute 
repj-obation  due  to  sin  on  the  other  hand.  Yet  it 
is  precisely  to  this  connection  that  the  Apostle  draws 


292  Theology  of  the  New  Testament. 

attention,  when  (Romans  ix— xi.)  he  discusses  from 
the  apologetic  stand-point  the  exclusion  of  the  Jews 
from  the  blessings  of  the  kingdom  of  God,  as  opposed 
to  the  reception  of  the  Gentiles.  Whilst  he  gives 
expression  to  his  heart-felt  sorrow  for  the  fate  of  his 
nation,  he  shows  (A)  that  Israel's  rejection  (ix.  6-13) 
does  not  conflict  with  the  unchangeableness  of  God, 
since  the  promises  of  salvation  in  the  Old  Testament 
are  ever  made  to  the  true,  i.e.,  the  believing  Israel ; 
and  just  as  little  (B)  with  the  righteousness  of  God 
(ix.  14-29),  since  God  is  indebted  to  no  one,  and,  as 
Lord,  has  the  sovereign  disposal  of  every  creature. 
Still  less  (C)  with  His  holiness, since  this  rejection  is  only 
the  just  punishment  of  Israel's  unbelief  (ix.  30 — x.  2i). 
Least  of  all  (D)  with  His  truth,  compassion,  and  grace, 
since  Israel's  fall  becomes  salvation  to  the  Gentiles  ; 
and,  moreover,  Israel  itself  is  capable  of  being  restored 
again  (Rom.  xi.)  He  does  not,  indeed,  in  this  manner, 
remove  all  objections  ;  but,  nevertheless,  by  a  con- 
stant reference  on  the  one  hand  to  the  pregnant  texts 
and  examples  of  the  Old  Testament,  and  on  the  other 
hand  to  the  exalted  majesty  of  God,  he  reduces  to 
silence  obdurate  gainsaying.  His  object  is  manifestly 
to  establish  the  doctrine  of  God's  free  grace,  not  so 
much  against  all  working  and  striving  on  our  part, 
as  against  all  self-righteousness  and  all  human  merit. 

7.  Belief  in  God's  unalterable  decree  is  for  Paul  no 
object  of  abstract  reasoning.  "  Paul  is  not  here  a 
philosopher,  who  is  deducing  scientifically  the  for- 
mulas of  metaphysics;  he  is  an  advocate  who  is 
pleading    the  cause   of   God "    (Bonifas).      Far  from 


TJie  Plan  of  Salvation.  293 

commending  an  a  priori  searching  into  this  revealed 
mystery,  he  rather  teaches  beHevers,  standing,  as  it 
were,  at  the  end  of  their  journey,  to  look  back  upon 
that  which  God  has  destined  for  them  in  Christ;  that 
by  meditating  thereon,  both  the  fruitfulness  and  the 
joy  of  their  faith  may  be  increased.  While  acknow- 
ledging that,  even  by  the  manifestation  and  punish- 
ment of  obdurate  unbelief,  God's  eternal  counsel  is 
fulfilled,  he  regards  this  unbelief  itself  as  a  fault, 
for  which  men  are  personally  responsible.  As  it  is 
impossible  to  mistake  the  plain  sense  of  Romans  ix,, 
so  also  is  it  unjustifiable  arbitrarily  to  separate  this 
chapter  from  the  tenth  and  eleventh.  The  true 
synthesis  of  the  apparently  irreconcilable  antinomy 
between  the  Divine  predestination  and  human  free- 
dom is  not  afi"orded  us  even  by  Paul.  It  suffices  him 
to  lay  upon  the  second  member  no  less  stress  than  upon 
the  first — not  merely  to  bewail  the  unbelief  of  Israel 
as  a  sad  fact,  but  as  a  great  sin — and  to  await  from 
the  future  the  further  solution  of  a  problem  which  is 
for  unbelief  a  stone  of  stumbling,  but  is  already  for 
faith  an  occasion  for  deepest  adoration. 

8.  This  it  must  be  in  the  widest  sense  of  the  word, 
since  God's  plan  of  salvation  extends  not  to  this  world 
alone,  but  to  the  whole  creation.  The  great  thought 
of  God  to  unite  all  things  under  one  head  has  refer- 
ence not  only  to  men,  but  also  to  angels — not  only  to 
earth,  but  also  to  heaven.*  If  we  meditate  somewhat 
deeply  upon  this  Divine  purpose,  it  manifests  to  us 
God's  adorable  wisdom,t  but,  above  all,  the  inex- 
*  Ephes.  i.  10;  Colos.  i.  20.  f  Ephes.  iii.  9-12. 


294  Theology  of  the  New  Testament. 

haustible  riches  of  His  grace,  and  along  with  these 
His  infinite  foreknowledge,*  in  a  light  in  which  they 
could  not  otherwise  be  seen,  and  which  calls  forth 
from  the  Apostle  a  strain  of  exultation,!  of  which 
even  an  Erasmus,  full  of  admiration,  exclaimed  : 
**  Quid  tLuquain  Cicero  dixit  grandiloqucntiiis  f "  No 
wonder— the  eloquence  of  Cicero  had  never  such 
material  to  dispose  of ;  and  not  talent,  but  the  heart, 
guided  the  pen  of  Paul. 

Compare  the  following  Academical  Dissertations : 
—  M.  van  Staveren,  de  Evang.  Natitrd,  Gron.  1839. 
H.  van  Gesseler,  de  prcepar.  Jiid.  ct  Gcntil.  ad  Rclig. 
Chr.  accip.,  Gron.  1839.  J.  Boeles,  de  Mysteriis  in  Rel. 
Ch7\,  Gron.  1843.  F.  G.  B.  van  Bell,  de  Patefact.  Christ, 
indole,  Lugd.  Batav.  1849.  And,  above  all,  the  disser- 
tation of  Dr.  J.  A.  Lamping,  (Diss.)  PatUi  de  prcedest. 
Doctrinam  exponens,  Traj.  i860.  Also  the  writing  of 
G.  W.  Krummacher,  Das  Dogma  von  der  Gnadenwahl 
(Exposition  of  Rom.  ix.-xi.),  Duisburg,  1856.  Com- 
pare also  the  Commentaries  of  Ellicott  on  Galatians 
and  Ephesians  ;  and  Goodwin's  Exposition  of  various 
passages  of  the  Epistle  to  the  Ephesians.  2  vols, 
(reprinted),  Edin.  1861. 

POINTS  FOR  INQUIRY. 

What  is  with  Paul  the  proper  essence  of  the  Gospel  ? — 
What  does  he  teach  by  Colos.  ii.  16,  17  ? — The  Gospel  a 
revealed  mystery. — The  way  of  life  under  the  old  covenant, 
Rom.  iv. — The  psychological  ground  for  Paul's  doctrine  of 

*  Rom.  xi.  33-36.  t  Rom.  viii.  31-39. 


The  Plan  of  Salvation.  295 

predestination. — Its  relation  to  the  Pauline  universalism. — - 
Connection  and  difference  of  the  Pauline  doctrine  with 
that  of  Augustine  and  Calvin. — Does  Paul  teach  repro- 
bation as  unconditionally  as  he  proclaims  predestination  to 
everlasting  life  ? — To  what  extent  has  the  Apostle  succeeded 
in  removing  the  objection  that  God  is  made  the  author  of 
sin?— Does  Paul's  doctrine  of  predestination  contain  no 
necessary  premises  to  that  of  the  restoration  of  all  things  ? — 
Argument  of  Rom.  viii.  28-30. — Sense,  beauty,  and  power  of 
Rom.  viii.  31-39. — The  doxology,  Rom.  xi.  33-36. 


SECTION  XXXVIII. 

The  Divine  plan  of  salvation  has  for  Its  centre 
Christ,  the  Son  of  God,  the  Saviour  of  sinners, 
who  appeared  on  earth  In  human  flesh,  that,  as 
the  second  Adam,  He  might  be  the  spiritual 
head  of  the  new  humanity.  Relatively  little 
does  Paul  communicate  concerning  the  Lord's 
earthly  history;  but  every  conception  of  His 
person  in  which  He  is  regarded  either  as  man 
only  in  appearance,  or  as  a  mei^e  man,  is  ex- 
pressly condemned  by  the  doctrine  of  the 
Apostle. 

I.  It  belongs  to  the  excellencies  of  the  Pauline 
theology,  that  he  ever  considers  the  plan  of  salvation 
in  connection  with  Him  in  whom  it  has  been  realised. 
Christ  is  for  him  the  centre,  not  merely  of  the  Gospel, 
but  of  the  whole  history  of  the  world.  Although  in 
his  teaching  he  throughout  takes  his  departure  from 
man  (Sec.  xxxiii.,  4),  he  yet  rises  unceasingly  to  Him 


The  Christ.  297 

in  whom  the  ideal  of  humanity  is  realised  ;  and  while 
he  manifestly  lays  greater  stress  upon  his  testimony 
concerning  the  work  of  the  Lord  than  upon  that 
concerning  His  person,  he  has  yet  expressed  himself 
regarding  the  latter  in  a  manner  which  leaves  no  room 
for  doubt  as  to  what  he  really  thinks  on  this  subject. 

2.  The  Tubingen  school  has  asserted  that  th^ 
Christology  of  the  latest  letters  preserved  under  the 
name  of  Paul  bears  the  stamp  of  another  character 
than  that  of  those  four  whose  genuineness  it  acknow- 
ledges. In  itself,  this  would  occasion  no  difficulty ; 
certainly  not  if  we  believe  that  the  Holy  Ghost  was 
leading  the  Aposlle,  in  giving  this  testimony  also, 
from  light  to  light,  from  strength  to  strength.  If 
those  Epistles  in  which  we  find  his  loftiest  Christo- 
logical  thoughts,  e.g.,  those  to  the  Colossians  and 
Philippians,  were  composed  in  the  time  of,  and 
partly  with  reference  to,  the  earliest  Gnostic  errors^ 
nothing  prevents  us  supposing  that  precisely  this 
error  urged  the  Apostle  so  much  the  more  power- 
fully to  declare  the  truth.  The  case  would  certainly 
be  different  if  anything  were  asserted  in  ,the  later 
Epistles   which   was    denied    in    the   earlier,    or   the 

'converse.  How  little  this  is  really  the  case  is  evident 
from  the  fact,  that  the  points  of  departure  and  com- 
mencement for  the  lines  of  thought  which  run  through 
his  latest  writings  are  already  to  be  discovered  in  his 
earliest. 

3.  That  Paul  relates  but  little  of  the  words,  deeds^ 
and  events  of  the  Lord's  earthly  life,  strikes  us  at 
once,  from  a  glance  at  his  writings.     Only  to  a  single 


29 S  Theology  of  the  New  Testament. 

unwritten  saying  of  the  Master  does  this  Apostle 
appeal,*  and  he  only  mentions  a  few  traits  in  the 
history  of  His  life.  The  attempt  has  been  made  on 
apologetic  grounds  to  gather  a  life  of  Jesus  out  of  the 
writings  of  Paul  ;  but  the  harvest  has  been  only 
scanty.  The  First  Epistle  of  Peter  contains  in  itself 
more  reminiscences,  e.g.,  from  the  history  of  our 
Lord's  sufferings,  than  all  the  Epistles  of  Paul 
together.  The  cause  is  to  be  sought  in  the  fact 
that  Paul  had  no  personal  intercourse  with  the  Lord, 
and  attaches  to  this  privilege,  the  want  of  which  had 
been  so  richly  compensated  in  his  experience,  but  a 
subordinate  value,  f  Not  the  teaching  and  suffering, 
but  the  risen  and  glorified  Christ,  is  here  above  all 
brought  into  the  foreground  ;  he  has  less  to  do  with 
Jesus  in  himself  than  with  Jesus  as  the  CJirist.  With 
the  proclamation  of  this  truth  he  comes  forth  imme- 
diately after  his  conversion.:^  He  defends  it,  in 
presence  of  Jew  and  Gentile,  by  an  appeal  to  Holy 
Scripture  ;§  and  though  he  repeatedly  lays  stress 
upon  the  circumstance  that  the  Lord  sprang  from 
David's  seed,  ||  this  is  doubtless  because  His  princely 
descent  was  an  absolutely  necessary  condition  of  His 
Messiahship. 

4.  There  is  no  ground  for  supposing  that  Paul 
doubted  in  any  respect  the  true  humanity  of  the 
Lord.     He  describes  Him  as  being  born  of  a  woman,^ 

*  Acts  XX.  35.  t  2  Cor.  V.  16. 

;|:  Acts  ix.  20,  where  ^Itiaovv  is  to  be  read  instead  of  Xpia-rhj/^  and  Sof$ 
of  God  must  be  understood  as  a  title  of  the  Messiah. 

$  Acts  xvii.  3  ;  xviii.  5.     ||  Rom.  i.  3  ;  2  Tim.  ii.  8.     ^   Gal.  iv.  4. 


The  Christ.  299 

partaker  of  the  weakness  of  our  nature,*  and  sets  His 
mind  and  feelings  as  an  example  before  the  eyes  of 
His  followers.!  But  just  as  little  can  we  doubt  that 
Paul  saw  in  the  Lord  one  who  was  more  than  man, 
and  that  not  merely  in  the  middle  or  at  the  close  of 
his  Apostolic  labours,  but  at  their  very  beginning. 
He  had,  indeed,  beheld  the  persecuted  Nazarene  in 
more  than  earthly  gl^ry,  %  and  at  once  recognised  that 
He  whom  the  Jews  had  crucified  was  nothing  less  than 
the  Lord  of  Glory  himself  §  Shall  this  only  indicate 
that  He  is  now  living  in  glory  ?  Even  the  peculiar 
manner  in  which  Paul  speaks  of  the  human  nature  in 
Christ,  leads  to  the  supposition  that  such  an  explana- 
tion is  too  weak.  He  calls  him,  indeed,  the  second 
man,  but  the  one  who  is  "from  heaven,"  ||  and  declares 
that  God  sent  his  Son  "  in  the  likeness  of  sinful 
flesh."^  It  would,  at  least,  sound  strange  if  this 
Son  had  claimed  no  personal  pre-existence,  and  had 
not  very  clearly  distinguished  himself  from  sinful  flesh. 
That  this  latter  also  is  the  view  of  the  Apostle  is 
increasingly  clear,  when  we  hear  him  designate  Christ 
as  the  image  of  God,  in  whose  countenance  the  glory 
of  God  is  seen  ;**  God's  own  beloved  Son,  f  f  as  such 
beyond  doubt,  declared  (proclaimed)  with  power  by 
the  resurrection  from  the  dead  ;:j^:{:  proclaimed,  but 
by  no  means  constituted,  the  Son  of  God  thereby. 
How   else   were    it    possible    that    He   was   already 

*  2  Cor.  xiii.  4.  f  Phil.  ii.  5. 

X  Acts  xxvi.  13,  and  following.  §   i  Cor.  ii.  8. 

II   I  Cor.  XV.  47,  according  to  the  shorter  reading. 
^  Rom.  viii.  3.  *  *  2  Cor.  iv.  4-6. 

ft  Rom.  viii.  32  ;   compare  Ephes.  i.  6.         %%  Rom.  L  4. 


300  Theology  of  the  New  Testament. 

working  under  the  old  covenant,*  yea,  as  the 
Apostle  plainly  teaches,  was  rich  with  God  even 
before  His  voluntary  incarnation  ?t  Certainly  he 
distinguishes  the  Son  from  the  Father,  and  places 
Him  in  regard  to  the  Father  in  a  relation  of  definite 
dependence  \%  but,  nevertheless,  he  does  not  hesitate 
a  moment  to  speak  of  Him  a^  the  mediate  cause 
through  which  all,  without  exception,  has  been  called 
into  existence,  §  tacitly  to  apply  to  Him  that  which  in 
the  Old  Testament  is  spoken  of  God,||  and  to  exalt 
Him — for  only  thus  can  we  at  least  read  or  under- 
stand the  words,  Rom.  ix.  5 — as  God,  above  all 
blessed  for  ever. 

5.  We  regard  it  as  a  hopeless  undertaking,  in 
presence  of  such  expressions  of  the  Apostle's  mind, 
to  persist  in  the  assertion  that  the  Christ  of  the  four 
universally  acknowledged  epistles  is  nothing  but  the 
heavenly  man  (Baur).  Even  the  connection  into  which 
His  name  is  brought  with  that  of  God  the  Father  on 
the  one  hand,  and  the  Holy  Spirit  on  the  other,  leads 
us  to  a  higher  conception  ;  yet  the  metaphysical 
domain  of  the  Pauline  Christology  is  still  further 
cleared  up,  if  we  direct  our  attention  to  later 
utterances,  and  observe  in  them,  instead  of  con- 
flicting ideas,  the  fairest  harmony  and  development. 
This  is  seen  to  be  the  case  in  the  locus  classicus  of 
the  Epistle  to  the  Philippians,'^  where  he  represents 
the  Son  of  God  first  in  his  pre-mundane  existence, 

*   I  Cor.  X.  4,  9.  t  2  Cor.  viii.  9. 

X  I  Cor.  iii.  23;  xi.  3  ;  Ephes.  i,  17.  §   i  Cor.  viii.  6. 

Il  Rom.  X.  13.  \  Phil.  ii.  5-1 1 


The  Christ,  30I 

then  In  his  earthly  humiliation,  and  finally  in  his 
heavenly  glory  ;  and  describes  the  incarnation  as  a 
voluntary  laying  aside  of  this  original  form  of  God 
in  which  He  could  abidingly  live  and  reign.  We 
think,  however,  especially  of  the  exalted  w^ords  in 
the  Epistle  to  the  Colossians,*  in  w^hich  the  Apostle 
places  the  Son  of  God's  love  in  a  relation,  on  the  one 
hand  to  the  Father,  on  tiie  other  to  the  world,  and 
again  to  the  kingdom  of  God,  which  would  be  abso- 
lutely inconceivable,  unless  in  Him,  as  in  a  holy 
temple,  the  fulness  of  the  Godhead  f  dwelt  bodily. 
Only  if  this  latter  was  really  the  Apostle's  idea,  can 
we  understand  how  he  speaks — as  an  unbiassed  exe- 
gesis seems  to  require  us  to  understand  his  words — 
of  "our  great  God  and  Saviour,"  +  and  consecrates  to 
Him  (at  the  close  of  his  Apostolic  course)  a  doxology§ 
which  he,  the  strict  monotheist,  would,  without  doubt, 
have  been  the  first  to  condemn  as  a  sinful  deification 
of  the  creature,  had  not  Christ,  according  to  his  con- 
viction, possessed  a  nature  and  dignity  w^hich  raised 
Him  above  all  created  beings. 

6.  And  yet,  however  certain  and  important  all  this 
may  be,  it  does  not  explain  the  entirely  unique  position 
which  Christ  occupies  in  the  Pauline  scheme  of  doctrine. 
Not  as  a  supernatural  manifestation  or  Divine  person 
itself,  but  as  inaiiy  the  man  by  way  of  excellence — 
precisely  because  He  is  from  heaven — is  the  Lord  all 
things  to  Paul,  not  only  for  His  faith  and  life,  but  also 
for  His  thought.     It  is  more  than  an  accident  that  he 

*  Colos.  i.  15-20.  t  Colos.  ii.  9. 

X  Titus  ii.  13.  §  2  Tim.  iv.  18^. 


302  Theology  of  the  Nezv  Testament. 

greets  the  mediator  between  God  and  man  with  so 
great  emphasis  as  the  man  Christ  Jesus  ;*  the  whole 
work  of  redemption  had  been  for  Paul  entirely  in- 
conceivable were  this  man  human  only  in  appearance. 
The  philosophic  spirit  of  the  Apostle  manifests  its 
striving  after  unity  notably  in  the  fact,  that  in  the 
history  of  humanity  he  repeatedly  discovers  a  point 
of  unity,  and  as  from  the  first  Adam  he  sees  sin  and 
death,  so  from  the  second  he  sees  redemption  and  life 
proceed,  t  He  places  Christ  over  against  Adam,  as 
the  higher  over  against  the  lower,  as  the  spiritual 
over  against  the  merely  natural  principle  of  life.:}: 
Because  He  was  perfectly  Divine,  He  could  be  per- 
fectly human,  and,  in  so  far  as  humanity  enters  into 
a  personal  union  with  Him,  at  the  same  time,  the 
Creator  of  a  new  principle  of  life.  On  this  account 
Paul  attaches  so  great  a  value  to  the  absolute  purity 
and  sinlessness  of  the  Lord.§  There  lies  in  this  also 
the  ground  for  the  supposition,  that  if  Paul  does  not 
mention  the  supernatural  conception  and  holy  birth 
of  the  Lord,  he  yet  cannot  have  denied  or  doubted  it 
In  connection  with  his  doctrine  of  sin,  it  is  also  in- 
conceivable that,  according  to  his  view,  the  second 
Adam  came  less  immediately  than  the  first,  through 
a  miraculous  intervention  of  Divine  power.  As  the 
faultless  head  of  a  new  humanity,  Christ  has  for  Paul 
of  the  highest,  yea,  an  everlasting  importance.     And 

*  I  Tim.  ii.  5.  f  Rom,  v.  12-21  ;  i  Cor.  xv.  21-22. 

:t  I  Cor.  XV.  45-47. 

§  2  Cor  V.  21  ;  Philip,  ii.  8j  compare  Rom.  viii.  3  ;  xv.  3. 


The  CJü'ist.  303 

here  we  reach  the  point  at  which  we  can  understand 
the  pecuharity  of  his  whole  Soteriology. 

Compare  our  Christologie  N.  V.,  pp.  214-250. 
Beyschlag-,  Zur  Paul.  Christol.  in  the  Studiën  und 
Kritiken,  i860,  p.  431  and  following.  Christologie  d. 
N.  T.,  p.  201-256.  E.  W.  Koltofif,  Vita  Jcsu  Christi 
a  Paido  Apost.  adiuiiln^ata  (1842).  J.  J.  Rabiger, 
Comment,  de  CJiristol.  Paidina  contra  Banriiim,  Bresl. 
1852.  On  Philip,  ii.  6-'è,  the  Commentaries  of  Meyer, 
Alford,  and  Ellicott.  On  Colos.  i.  15-20,  see  the 
Doct.  Dissert,  of  S.  Hofmeijr,  de  npcororo/cw,  Traject. 
1856;  and  of  J.  Cramer,  de  Arianismo,  Traj.  1858. 


POINTS   FOR  INQUIRY. 

Connection  between  the  Pauline  Christology  and  the 
doctrine  of  predestination. — Nature  and  importance  of  that 
which  Paul  communicates  regarding  the  history  of  the  Lord. 
— Exposition  and  defence  of  the  most  important  texts  here 
referred  to.  — Critical  review  of  the  texts  in  which,  according 
to  the  ordinary  reading  and  exposidon,  the  tide  of  Geós  is 
given  to  the  Lord. — Harmony  and  difference  between 
the  first  and  the  second  Adam,  according  to  Paul, 


SECTION   XXXIX.  ' 

The  whole  earthly  and  heavenly  life  of  Christ 
— especially  His  voluntary  self-surrender  to  the 
death  of  the  Cross,  and  His  glorious  resur- 
rection on  the  third  day — has  the  definite  aim 
of  redeeming  humanity  from  the  guilt  and 
dominion  of  sin,  and  thereby  restoring  to  man 
the  salvation  he  had  forfeited  through  the  dis- 
obedience of  the  first  Adam.  At  the  same 
time,  the  way  which  the  Gospel  opens  to  this 
goal  is  diametrically  opposed  to  that  which  the 
law  presented  :  the  justification  of  the  sinner 
herein  proclaimed  is  a  justification  only  through 
faith. 

I.  The  soteriology  of  Paul  is  not  only  richer  than  his 
Christology,  but  it  bears,  besides  this,  a  highly 
peculiar  character.  This  peculiarity  is  manifest  even 
in  the  first  Apostolic  missionary  address  of  his  with. 


The   Work  of  Redemption.  305 

which  we  are  acquainted.*     The  Pauhne  doctrine  of 
redemption  is,  above  all  things,  a  doctrine  of  justifi- 
cation (compare   Sec.  xxxiii.  3),  a  doctrine  which  he 
presents  with  evident  preference,  in  the  Epistle  to  the 
Romans  more  thetically  {i.e.   by  way  of  statement), 
in  the  Epistle  to    the    Galatians    more    polemically, 
and  which   he,  once  even,t  proclaims  as  the  essential 
doctrine  of  the  Gospel.      By  the  term  "  righteousness 
of   God  "    (biKaLoavvr]  ©eou)   Paul  understands  in  this 
connection  no  attribute  of  God's   nature,  but  a  con- 
dition before  God  ;  a  righteousness  conferred  by  God 
through  grace — in  the  way  of  imputation — upon  the 
sinner,  whom  God  regards  and  treats  as  just  ;    and 
which  is  consequently  diametrically  opposed   to   any 
self-righteousness  before  God,  which  the  sinner  seeks 
to    establish    by    the    most   exact   fulfilment    of    the 
demands  of  the  law.+     With  his  eye  fixed  upon  the 
distinction  once  conferred  upon  Abraham  (Gen.  xv.  6), 
the  true  Israelite — especially  the  Pharisee — knew^  no 
higher  blessing  than  that  of    being  righteous  (P^'^JJ) 
before  God.     Paul  himself  had  formerlv  Ions:  sought 
this  in  the  way  of  works,§  but  had  recognised  the  folly 
of  this   attempt,  and  had   acknowledged  the  highest 
value  of  the  Gospel  precisely  in  the  fact  that  it  opens 
up  an  entirely  different  way  to  the  desired  end.      He 
mentions,  it  is  true,  «and  glories   in,   other  blessings 
conferred   by  God   in  Christ, ||  but  nevertheless  justi- 
fication occupies  the  highest  placed  in  his  estimation. 

*  Acts  xiii.  38,  39,  +  Rom.  i.  1 6,  17, 

t  Rom.  X,  3  ;  Philip,  iii.  9.  §  Philip,  iii.  4-8. 

II  I  Cor.  i.  30.  %  Rom.  x.  4. 

X 


506'  Theology  of  ilie  New  Testament. 

In  Christ  the  sinner,  who  regards  personal  participation 
in  the  favour  of  God  as  the  highest  of  all  the  blessings 
of  salvation,  finds  that  which  he  would  everywhere  else 
seek  in  vain. 

2.  If  we  ask  the  Apostle  what  Christ  has  done  and 
is  yet  doing  to  this  end,  we  find  that  even  the  Lord's 
coming  in  the  flesh  is  regarded  by  him  as  connected 
with  the  judgment  of  sin,  but  at  the  same  time  with 
the  restoration  of  the  sinner.*  He  likewise  directs 
us  to  His  precept  and  example  as  the  rule  of  the  new 
life.f  But,  above  all,  he  presents,  as  of  supreme 
importance,  the  death  of  Christ  and  His  resurrection 
from  the  grave  ;  two  events  between  which  he  sees 
the  closest  connection.:|:  Precisely  this  is  the  truth 
which  he  first  proclaims  to  the  Corinthian  Church,  and 
of  which  he  has  afterwards  to  remind  them.§  On  this 
account  he  directs  them,  that  he  may  present  in  a 
single  sentence  the  burden  of  all  his  preaching,  to 
Jesus  Christ  the  Crucified. ||  Yet  he  does  not  attach 
any  less  value  to  the  life  of  the  Lord  in  His  humilia- 
tion than  to  His  life  in  glory.  Let  us  see  how  he 
insists  on  the  connection  of  both  with  the  work  of 
salvation. 

3.  That  Christ  has  truly  died  is  nowhere  proved  by 
Paul,  because,  equally  with  his  resurrection  from  the 
dead,  it  was  never  doubted.  BuJ:  so  much  the  greater 
stress  does  he  lay  upon  the  fact  that  He  must  sufier;^ 
and  far  from  finding  therein  only  a  mysterious  lot,  he 

*  Rom.  viii.  3,  4 ;  I  Tim.  i.  15.  t  Gal.  vi.  2;  Phil.  ii.  5. 

X  Rom.  iv.  25.  §   I  Cor.  xv.  3,  4. 

U  I  Cor.  i.  23  ;  ii.  2  ;  Gal.  vi.  14.      "H  Acts  xxvi.  23. 


The   Work  of  Redemption.  307 

presents  the  Lord's  giving  of  himself  up  for  the  suffer- 
ing of  death  rather  as  an  act  of  the  highest  moral 
significance  ;  an  act,  however,  in  no  degree  arbitrary, 
much  less  separated  from  the  whole  life  which  pre- 
ceded it.  The  later  theological  distinction  between 
the  active  and  passive  obedience  of  Christ,  is  least  of 
all  to  be  justified  by  an  appeal  to  our  Apostle.  The 
whole  life  of  the  Lord  is  for  him  one  act  of  obedience, 
which  finds  its  point  of  culmination  in  the  death  on 
the  Cross.*  He  was  not  merely  delivered,!  but  gave 
himself  up,J  according  to  the  will  and  counsel  of  the 
Father ;  moved  thereto  by  a  love  which  passeth  all 
understanding, §  and  which,  glorified  in^the  unworthy, 
bears  the  character  of  grace  (2  Cor.  viii.  9).  Precisely 
because  the  Lord's  death  is  such  a  moral  act,  is  it  a 
sacrifice  which  could  be  only  well  pleasing  to  God.|| 
On  account  of  this  perfect  harmony  of  both,  the 
Apostle  could  elsewhere  say,  God  spared  not  His 
own  Son,  but  delivered  Him  -up  for  us  all  (Rom. 
viii.  32). 

4.  As  to  the  true  nature  of  this  sacrifice,  Paul  does 
not  leave  us  long  in  uncertainty,  when  he  writes  that 
God  set  forth  the  Saviour  as  a  propitiatory  sacrifice 
(tAacrr?ipioz;)^  through  faith  in  His  blood.  For  the  same 
reason,  he  calls  the  Christ  in  His  death  the  Paschal 
Lamb  of  Christians  ;**  for  the  Paschal  Lamb  also 
was  originally  a  sin-ofi"ering.  Manifestly  he  implies 
that  by  the  self-sacrifice  of  Christ  was  really  effected 

*Phil.  ii.  8.  t  Rom.  iv.  25.  +  Gal.  i.  4 ;  il  20. 

§  Ephes.  iii.  9.  I|  Ephes.  v.  2. 

U  Rom.  iii.  25.  **  i  Cor.  v.  7. 


3o8  Theology  of  the  New  Testament. 

that  which  was  symboHcally  represented  by  the 
Mosaic  ritual*  Such  a  covering  of  guilt  before  the 
eye  of  God  was  necessary  on  God's  side  for  the 
manifestation  (èVSctfts)  of  His  righteousness,  on 
account  of  the  passing  over  of  sins  formerly  com- 
mitted ;t  and  indispensable  for  man,  in  order  to 
procure  for  him  that  blessedness  which  he  had 
forfeited  through  his  sins.  There  is,  consequently, 
according  to  Paul,  a  direct  connection  between  the 
Lord's  self-surrender  and  the  sins  of  the  world. J 
Not  merely  by  means  of  sinners,  but  on  behalf  of 
sinners,  §  did  Christ  die  ;  and  the  consequence  which 
this  act  at  once  brings  with  it  is,  that  these  sinners, 
on  their  entering  into  communion  with  Him,  no 
longer  need  to  die  for  their  sins.  Death  is  the 
punishment  of  sin,  and  precisely  from  this  revelation 
of  wrath  are  they  delivered  in  Christ.  Through  His 
blood  we  have  redemption  (diroXvrpcücns),  and  this  is 
concentrated  in  the  forgiveness  of  sins,  because  in 
forgiveness  is  already  contained  (in  principle)  every 
other  blessing. 

5.  The  extent  of  this  blessedness  will  be  treated  of 
hereafter.  Here  the  remark  must  suffice,  that  all 
righteousness  (biKaioavw])  before  God  which  is  the 
portion  of  the  believer,  is  a  fruit  of  justification 
(biKauoais),  and  this,  in  turn,  is  the  fruit  of  the  shed 
blood  of  atonement.  No  wonder  that  the  price  at 
which  such  a  salvation  was  obtained  is  called  by  the 
Apostle  great ;  ||  a  statement  which  is  only  apparently 

*  Colos.  ii.  17.  t  Rom.  iii.  25.  X  Rom.  iv.  25. 

§  I  Cor.  XV.  3.  II   I  Cor.  vL  20. 


The    Work  of  Redemption.  309 

in  conflict  with  another  statement,  namely,  that  we 
are  saved  by  grace.  The  former  has  reference  to  I'he 
immediate  cause  ;  the  latter  to  the  source  and  primary 
cause  of  the  benefit.  If  we  ask  the  Apostle  as  to 
the  connection  between  the  propitiatory  death  of  the 
Lord  and  the  justification  of  the  sinner,  he  replies 
that  the  righteousness  in  which  alone  the  sinner  can 
glory  is  an  imputed  righteousness,  that  of  the 
righteous  and  holy  Christ.  By  virtue  of  the  law 
of  an  innermost  communion  of  life,  all  which  is 
ours  becomes  His,  and  all  which  is  His  becomes  ours. 
He  is  treated  as  personal  sin,*  in  order  that  sinners  in 
Him  may  be  regarded  and  treated  as  righteous.  He 
bears  on  the  cross  the  curse  of  the  law,  in  order  that 
He  may  redeem  us  therefrom. f  Paul,  then,  doubtless 
conceives  of  the  Lord  as  dying  on  behalf  of  {vviip)^ 
and  at  the  same  time  instead  of  {e.g.,  dvTiXvTpov),  but 
of  whom  ?  In  general  he  mentions  "  ungodly  ones,":{: 
without  any  restriction  assures  that  God  wills  the 
salvation  of  all  men,  and  glories  in  Christ  as  the 
Mediator — a  word  which  is  found  only  with  Paul,  and 
in  the  Epistle  to  the  Hebrews — between  God  and 
men.§  But  especially  is  it  Christians  who  know  that 
One  has  died  for  them  all,  in  consequence  of  which 
they  now  all  live.||  There  is  no  contradiction  between 
the  one  statement  and  the  other,  if  we  simply  observe 
a  just  distinction  between  the  purport  and  the  fruit  of 
the   Lord's  propitiatory  death.     Where  this  fruit  is 


*  2  Cor.  V.  21.  t  Gal.  iii.  13.  J  Rom.  v.  6. 

§  I  Tim.  ii.  4,  5.  ||  Rom.  viii.  32 ;  2  Cor.  v.  15. 


3 1  o  Theology  of  the  Nezv  Testament. 

enjoyed,  there  the  self-surrender  of  the  Son  of  God 
is  at  the  same  time  regarded  as  the  highest  revelation 
of  a  love  which  saves  the  sinner  by  the  self-same  act 
by  which  it  righteously  condemns  the  sin.  The  idea 
of  a  conflict  between  God's  righteousness  and  grace  is 
of  later  origin,  by  some  centuries,  than  the  writings  of 
Paul. 

6.  The  expiation  of  sin  (the  iXacnripLov  implies  an 
IXaafjLÓs)  is  the  basis  of  the  reconciliation  (KaTaWayrj) 
between  the  sinner  and  his  holy  Creator.  In  this 
latter  sense,  also,  the  atonement  proceeds  from  God, 
who  on  this  account  is  called  not  only  "the  Justifier"* 
but  also  "the  Reconciler ;" f  and  who  has  in  Christ 
reconciled  the  whole  world  (koV/xoj)  to  himself, 
yea,  has  brought  about  a  reconciliation  in  divided 
humanity,:|:  and  has  thus  restored  peace  between 
heaven  and  earth. §  For  the  enmity  existed  not  on 
the  part  of  God,  but  only  on  the  part  of  men,[|  and  is 
now,  by  the  manifestation  of  the  highest  love, 
vanquished  and  slain  on  the  Cross.^  Thus,  by  the 
death  of  the  Lord,  the  broken  bond  is  restored 
as  well  between  man  and  his  God  as  between  Jew 
and  Gentile,  and  the  power  of  darkness  vanquished 
and  led  in  open  triumph  ;**  while,  on  the  other  hand, 
all  believers  are,  through  the  love  of  Christ,  united 
into  one  holy  communion.ff. 

7.  The  community,  whose  guilt  is  thus  covered,  is 

*  Rom.  viii.  33,  6  StKaMV.  f  2  Cor.  v.  19,  ó  KaraWacffav, 

X  Ephes.  ii.  14-16.  §  Colos.  i.  20. 

il   Rom  V.  10  ;  viii.  7.  IF  Ephes.  ii.  14-16. 

**  Colos.  ii.  14,  15.  tt  Ephes  v.  25-27. 


TJie   Work  of  Redemption.  3 1 1 

at  the  same  time  in  Christ  dehvered  from  the 
dominion  of  sin  ;  the  forgiveness  of  sin,  the  great  aim 
of  His  death,  becoming  thus  the  means  to  a  higher 
aim — the  sanctification  of  all  His  people.  In  the 
Apostle's  conception,  the  one  is  inseparably  con- 
nected with  the  other.  On  the  one  hand,  it  is  certain 
that  Christians,  on  account  of  the  death  of  Christ, 
no  longer  need  to  die  for  their  sins  ;  on  the  other 
hand,  that  they  have,  \\ith  Him,  died  to  sin.*  The 
communion  of  faith  between  the  Lord  and  them, 
symbolised  in  baptism — is  so  close  that  because  He 
has  died  to  sin  they  may  be  regarded  as  being,  with 
Him,  dead  to  sin. f  The  cruel  tyrant,  whose  wages 
they  once  received  (in  Him),  has,  in  consequence 
thereof,  lost  all  right  to  them,  and  all  claim  upon 
them.  They  are  henceforth  to  regard  themselves  as 
dead  for  sin,  that  they  may  live  exclusively  to  God. 
The  death  of  Christ  is  not  only  the  life  of  His  people, 
but  also  the  crucifixion  of  their  old  man.  Their 
spiritual  unity  with  Him,  in  other  words,  renders  it 
impossible  for  them  any  longer  to  serve  sin  ;  through 
faith  in  Him,  its  dominion  is,  in  principle,  destroyed. 
That  this  is  indeed  the  ultimate  aim  of  the  Lord's 
death  we  are  reminded  by  the  Apostle  in  various 
ways  in  his  epistles  from  the  earliest  to  the  latest. 
(Compare,  for  example,  i  Thess.  v.  10;  Gal.  i.  4; 
ii.  20;  2  Cor.  v.  15  ;  i  Cor.  vi.  20;  Rom.  viii.  4; 
Ephes.  V.  2  ;  Colos.  i.  22  ;  Titus  ii.  14.)  Not  only  to 
individuals,  but  to  the  whole  community,  does  this 

*  2  Cor.  V.  14,  Greek  text  f  Rom.  vi.  3- 11. 


312  Theology  of  the  New  Testament. 

gracious  purpose  extend.*  And  it  can  and  will  be 
so  much  the  more  certainly  accomplished,  as  Christ 
is  not  merely  the  Dead  but  also  the  Risen  Christ. 

8.  Far  from  separating  for  a  moment  the  Lord's 
death  from  His  new  life,  Paul  rather  brings  both 
facts  into  such  close  connection,  that  one  might 
almost  doubt  which  of  them  takes  with  him  the  first 
place.  It  is  at  least  certain  that  for  him  the  resur- 
rection is  not  of  less  soteriological  importance  than 
the  death  of  our  Lord  on  the  Cross  ;  yea,  that  in 
some  respects  he  gives  the  pre-eminence  to  the 
former. t  No  wonder,  since  the  resurrection  is,  on  the 
one  hand,  the  pledge  for  the  certainty  and  perfection 
of  the  completed  atonement  ;  on  the  other  hand,  the 
fountain,  the  type,  and  the  power  of  the  new  life  of 
those  who  are  spiritually  one  with  the  risen  Christ. 

9.  We  cannot  feel  surprise  that  Paul,  not  less  than 
Peter  (Sec.  xxvii.),  places  in  the  foreground:!:  the 
resurrection  of  the  Lord  ;  yea,  with  warmth  defends 
it.§  For  him  also  was  the  new  life  born  out  of 
the  contemplation  of  the  Risen  One,  and  the  whole 
Gospel  stood  or  fell  for  him  with  the  recognition 
of  this  indisputable  fact.  ||  Yet  we  must  not  over- 
look—  what  has  indeed  been  arbitrarily  denied  — 
that  he  everywhere  regards  this  resurrection  very 
definitely  as  a  restoration  to  the  life  of  the  body 
and   a  return   from  the  grave.     What  does  it  matter 

*  Ephes.  V.  25-27.  t  Rom.  iv.  25  ;  v.  10  ;  viii.  34. 

X  Acts  xiii.  30;  xvii.  3,  31  ;  xxiii.  6;  2  Tim.  ii.  8,  and  often  else- 
where. 

§  I  Cor.  XV.  4-8.  II   I  Cor.  xv.  14-20. 


The    Work  of  Redemption.  313 

—if  this  is  not  to  be  firmly  held — that  he  declares 
to  tlie  Corinthians  that  the  Lord  was  buried,  that 
He  rose  again  the  third  day,  and  appeared  unto 
His  disciples  ?  Between  the  continuance  of  a  purely 
spiritual  existence  which  He  has  in  common  with  all 
the  dead,  and  "  our  justification,"  *  no  rational  con- 
nection is  conceivable.  Besides,  only  a  real,  i.e., 
bodily  resurrection,  could  be  a  prophecy  of  the 
future  bodily  resurrection  of  believers.f 

10.  Through  the  resurrection,  the  Lord,  after  a 
previous  humiliation,  has  passed  over  into  a  condition 
of  glory  in  which — troubled  no  more — he  can  hence- 
forth live  unto  God.iJ:  Only  twice  does  the  Apostle 
mention  the  circumstance  of  the  visible  ascension  of 
the  Lord  ;§  in  the  latter  of  these  (as  it  would  seem),  in 
opposition  to  his  descent  into  the  region  of  the  dead, 
which  we  found  also  referred  to  by  Peter  (Sec.  xxvii.) 
So  much  the  more  emphatically  does  he  dwell  upon 
the  work  of  the  Redeemer  in  heaven,  which — not  less 
than  His  earthly  life — is  consecrated  to  the  salvation 
of  His  people.  Exalted  to  the  right  hand  of  the 
Father,  He  intercedes  for  them  ;  ||  but  also  hears  and 
answers  them  when  they  on  their  part  call  upon  Him.^ 
He  reigns  not  only  through  the  moral  power  of  the 
truth,  but  immediately  and  personally  in  the  Church  ; 
and  is,  at  the  same  time,  head  over  all  for  the  Church, 
to    make  all  subject  to   His  power,**  and  to  fill  all 

*  Rom.  iv.  25. 
t  Rom.  viii.  11  ;  i  Cor.  xv.  21-23  '■>  Phil.  iii.  21,  and  following. 
X  Rom.  vi.  10.      §  I  Tim.  iii.  16;  Ephes.  iv.  7-10.     ||  Rom.  viii.  34, 
T  I  Cor.  i.  2  ;  2  Cor.  xii.  8,  9  ;  compare  Acts  xxiii.  11. 
**  Ephes.  i.  20-23. 


314  Theology  of  I  he  New  Testament. 

things  with  His  Hfe-giving  energy*  Only  He  is  ex- 
cepted from  this  dominion,  from  whom  it  preceded, 
to  whom  it  will  one  day  return,t  and  in  whose  glori- 
fication it  must  of  necessity  end  (Philip,  ii.  9-1 1). 

II.  The  exaltation  of  Christ  is  consequently  for 
himself  the  reward  of  His  perfect  obedience,  but  for 
all  His  people  the  fountain  of  salvation.  Reconciled 
to  God  through  His  death,  they  are  saved  by  His  life, 
yea,  themselves  live  in  consequence  of  the  power 
which  unceasingly  flows  forth  and  passes  over  from 
the  head  to  the  members.^  Thus  it  is  seen  that  the 
saving  work  of  Christ  on  earth  and  in  heaven  is, 
according  to  the  view  of  Paul,  an  inseparable  whole,§ 
and  that  through  the  obedience  of  the  second  Adam 
the  disobedience  of  the  first  is  more  than  made  good.|| 
His  righteousness  becomes  theirs  ;  but  only  in  so  far 
as  through  faith  they  have  become  personally  one 
with  Him.  As  opposed  to  an  impossible  justification 
by  works  of  law,  there  is  brought  in  a  perfect  justifi- 
cation by  grace  alone  through  faith,  not  even  for  the 
sake  of  faith.^  The  doctrine  of  the  Apostle  concerning 
the  nature  and  fruits  of  this  faith,  we  shall  presently 
proceed  to  investigate. 

[On  the  exaltation  of  Christ,  see  the  eloquent 
chapter  of  the  author's  Christologie,  pp.  241-272  of 
the  German  translation.  Hamburg,  1864.]  For  par- 
ticular points,  C.  Tischendorf,  Doctrina  Paidi,  Ap.  de 
vi   mortis    Chr.    satis  f  actor  id.     Lips.     1837.      Lipsius, 

*  Ephes.  iv.  10.  t  I  Cor.  xv.  24-28, 

X  Rom.  V.  10  ;  Ephes.  i.  22,  23.  §   I  Tim.  iii.  16. 

II  Rom.  V.  18-21.  ^  Rom.  iii.  28. 


The   Work  of  Redemption.  3 1 5 

die  Paidin.  Rechtfertigimgslehre,\^€Y^z.  1853.  Rauwen- 
hoff,  Dissej'tatio  de  loco  Paidiiio  qui  est  de  AtKatooo-et, 
Liigd.  Bat.  1852.  Bok,  Disquisitio  exhib.  Pauli.  Ap, 
doct.  de  Trj  ' A-ïïokvTpoiö-eL,  Amstel.  1856.  Bonnard,  de  la 
Resurrection  de  Christ  dans  la  Theol.  de  St.  Paiily 
Strasb.  1862. 


POINTS   FOR   INQUIRY. 

Is  development  and  progress  to  be  observed  in  the  Apostle's 
teaching  concerning  the  work  of  redemption  ? — What  is  the 
sense  of  i  Cor.  i.  30? — AVhat  is  suggested  by  i  Cor.  i.  13^ 
(compare  Colos.  i.  24)  as  to  the  significance  of  the  Lord's 
death  upon  the  Cross  ? — Investigation  of  the  most  impor- 
tant soteriological  utterances. — Wherein  lies,  according  to 
Paul,  the  connection  between  the  atoning  and  the  sancti- 
fying efficacy  of  the  death  of  the  Lord  ? — In  what  relation 
does  the  death  and  resurrection  of  Christ  stand  to  the  death 
and  resurrection  of  his  people  ? — In  what  sense  is  Christ 
called  "the  first  fruits  of  them  that  are  fallen  asleep,"  i  Cor. 
XV.  20? — What  is  the  teaching  of  Ephes.  iv.  8-10? — What 
of  Philip,  ii.  9-1 1,  as  compared  with  i  Cor.  xv.  24-28? — The 
opposition,  Rom.  x.  4-10. 


SECTION  XL. 

^Ije  Mag   of  S^nMtwn, 

The  faith  which  thus  justifies  the  sinner  before 
God,  consists  in  a  confiding  surrender  of  one's  i 
self  to  Christ,  and  an  enduring  communion  with 
Him.  It  is  a  faith  whose  seat  is  the  heart, 
whose  author  is  God,  whose  manifestation  is 
the  new  Hfe,  and  whose  priceless  fruit  is  resto- 
ration into  God's  favour  and  friendship,  with 
all  its  blessed  consequences,  even  on  this  side 
the  grave. 

I.  That  faith  alone  opens  the  way  to  salvation  is  so 
emphatically  expressed*  by  Paul,  that  no  doubt  as  to 
his  view  is  possible.  An  express  definition  of  this  faith 
(such,  for  example,  as  Heb.  xi.  i)  he  has  nowhere  given, 
and  we  must,  on  this  account,  infer  his  conception  of 
faith  from  scattered  intimations.  If  we  do  this,  we 
discover  at  once  that  with  Paul  faith  is  opposed,  not 
to  knowledge,  but  on  the  one  hand  to  beholding,  f  on 

•  Acts  xvi.  31  ;  Rom.  x,  la  t  2  Cor.  v.  7. 


The   Way  of  Salvation.  317 

the  other  to  doubting.*  Faith  is  consequently,  with 
Paul,  a  firm  assurance  or  conviction  concerning  things 
which,  being  either  invisible  or  yet  future,  fall  without 
the  sphere  of  natural  perception,  and,  consequently, 
cannot  be  proved  thereby. 

2.  This  faith,  inasmuch  as  it  justifies  the  sinner,  has 
for  its  object,  in  the  widest  sense,  Godf  and  His 
promise— more  definitely  the  Gospel,  :f:  and  the  saving 
truth  therein  revealed  ;  but  constantly,  and  above  all, 
Him  who  is  the  great  centre  of  this  Gospel.^  Even 
where  the  Apostle  speaks  of  the  faith  of  Jesus  Christ 
as  the  Christian's  vocation,  ||  he  has  before  his  mind 
no  other  faith  than  that  which  is  directed  to  Him 
as  its  object^  and  enters  into  the  closest  union  with 
Him.  Through  this  faith,  however,  is  attained  a  living 
communion  with  Christ,  in  which  we,  so  to  speak, 
die  with  Him  and  rise  to  newness  of  life.^  This 
faith  surrenders  itself  unconditionally  and  confidingl}/ 
to  the  Lord,  and  in  turn  receives  from  Him  grace  and 
strength.**  Without  doubt  there  is  in  this  faith  alsc 
an  intellectual  element,  v/hich  recognises  the  death  and 
resurrection  of  the  Lord  as  indisputable  facts  ;tt  but 
these  facts,  and  above  all,  Himself,  it  apprehends  with 
the  heart. +  :}:  The  heart  is  the  proper  seat  of  saving 
faith,  which,  preceded  by  an  acquaintance  with  the 
Gospel,  itself  leads  to  a  clear  and  certain  knowledge 

*  Rom.  iv.  20.  t  Rom.  iv.  3-5,  24. 

X  Phil.  i.  27  ;  2  Thes.  ii.  13.  §  Acis  xvi.  31. 

II  Gal.  ii.  16,  20;  Ephes.  iii.  12  j  Rom.  iii.  26, 
^   Rom.  vi.  6  ;  Gal.  ii.  20.  *  *  2  Cor.  xii.  9. 

ft  I  Thes.  iv.  14.  %%  Rom.  x.  lO. 


3i8  Theology  of  the  New  Testament. 

of    the    things   which   are    freely   given    of    God    in 
Christ.* 

3.  The  question  how  this  grace  arises  and  grows  in 
man,  Paul  answers  by  pointing  out  that  it  is  God  who 
brings  sinners  to  Christ,  f  He  calls  it  on  this  account 
a  faith  of  God's  operation, :[:  and  designates  it  a  Divine 
gift  of  grace.  §  Without  doubt  faith  comes  by  hearing,|| 
but  no  planting  and  no  watering  can  avail  unless  God 
give  'the  increase.  <f|  The  strengthening  of  the  faith  is 
therefore  enjoyed  as  a  heavenly  gift,**  and  the  honour 
of  spiritual  growth  is  rendered  exclusively  to  God.  f  f 
Where  God  has  mediately  wrought  this  faith,  there  is 
received,  as  the  fruit  of  believing,  the  Holy  Ghost,:}: J 
who  dwells  not  only  in  the  whole  Church, §§  but  also 
in  each  of  its  members  individually,  ||||  and  unites  them 
most  intimately  'with  God  in  Christ.  This  Spirit  is 
Himself,  at  the  same  time  a  Spirit  of  faith  :^^  every 
special  measure  or  ^Ytry  special  gift  of  this  faith 
which  manifests  itself  in  the  Church  is  His  work  ;*** 
and  on  that  account  his  enduring  communion  fff  is 
for  all  Christians  the  blessing  most  to  be  desired. 

4.  The  possession  of  this  Spirit  becomes  manifest 
by  the  fruits  thereof, :J: :J: :}:  and  the  new  life  is  the  de- 
velopment of  the  faith  thus  born.     Less  than  perhaps 


*  I  Cor.  ii.  13  ;  Colos.  i.  9,  10 ;  Phil.  i.  9 ;  2  Tim.  i    12. 

t  Colos.  i.  12,  13.  X  Colos.  ii.  12,  13.  §  Phil.  i.  29. 

II  Rom.  X.  14-17.  *iF  I  Cor.  iii.  5-7. 

**  Ephes.  iii.  14;  2  Thes.  i.  ii.  tf  2  Thes.  i.  3. 

XX  Ephes.  i.  13  ;  Gal.  iii.  5.       §§  I  Cor.  iii.  16.      |{||   i  Cor.  vi.  19. 

^11  2  Cor.  iv.  13.  #**  I  Cor.  xii.  9  ;  üal.  v.  22. 

ttt  2  Cor.  xiii.  13.  X%X  Gal.  v.  22. 


The   Way  of  Salvation.  319 

might  have  been  expected,  does  the  Apostle  speak  in 
an  especial  manner  of  repentance.  Without  doubt  he 
proclaims  it  to  Jew  and  Gentile,*  and  teaches  that  it 
is  necessary  even  for  Christians  after  falling  anew  into 
sin  ;t  while  for  unbelievers  it  is,  according  to  his  view, 
absolutely  indispensable,  in  order  to  come  to  the 
knowledge  of  the  truth.  J  As  a  rule,  however,  he  is 
speaking  to  believers  as  being  now  in  truth  converted,§ 
and  therefore  combines  in  one  the  demand  for  repent- 
ance and  faith.  ||  No  wonder  that  man,  through  faith,  is 
brought  into  an  entirely  new  condition  of  life,^  which 
gradually  developes  itself,**  and  attains  its  goal  only 
when  all  that  which  is  old  has  passed  away,  and  the 
perfection  set  before  the  believer  is  attained,  f  f 

5.  It  belongs  to  the  peculiarities  of  the  Pauline 
doctrinal  system  that  he  describes  the  manifestation 
of  the  new  life  trichotomically,  as  a  life  in  faith,  hope, 
and  love  ;  and  celebrates  this  last  as  the  greatest  of 
the  three. +  +  Faith,  originally  the  gift  of  God  as  well 
as  the  act  of  man,  becomes  now  a  condition  of  life 
in  which  the  new  man  continually  moves, §§  yea,  a 
principle  which,  in  its  most  universal  form,  gives  its 
true  value  to  every  action.  |||1  In  its  highest  develop- 
ment it  knows  itself,  even  here  on  earth,  sure  of  the 
love  of  God  in  Christ  for  time  and  for  eternity,  and 
thus  is  naturally  one  with   that   hope  which   is  the 

*  Acts  xxvi.  20.  t  2  Cor.  vii.  10.  %  2  Tim.  ii.  25. 

§   I  Thess.  i.  9.  ||  Acts  xx.  21.  ^2  Cor.  v.  17 

**  2  Cor.  iii.  18.  ft  Eph.  iv.  14,  15. 

J  J  I  Cor.  xiii.  13  ;  compare  i  Thes.  i.  3  ;  v.  8. 
§§2  Cor.  iv.  18  ;  V.  7.  ||||  Romans  xiv.  23. 


320  Theology  of  the  Nezu   Test  an  in  it. 

peculiar  privilege  of  the  Christian.*  As  faith  has 
reference  to  that  which  is  invisible,  so  does  hope 
especially  have  regard  to  those  things  which  are  yet 
future,  things  which  it  sees  not,  but  patiently  expects.f 
Its  foundation  is  the  promise,  its  crown  the  fulfilment, 
its  goal  perfect  redemption  at  the  approaching  coming 
of  the  Lord.  :J:  Since  this  hope  is  well-founded  and 
sure,§  the  Christian  may  rejoice  in  it  in  the  midst  of 
the  greatest  tribulation.  1|  What  an  exceptionally  im- 
portant place  hope  occupies  in  the  doctrine  of  Paul, 
is  evident  from  many  utterances  of  this  Apostle.^ 
Yet,  above  hope  and  faith  rises,  in  his  estimation, 
love,  the  crown,  the  first  of  all  the  fruits  of  the  Spirit,** 
the  natural  consequence  of  faith,  f  f  which,  without  it, 
is  deprived  of  all  value.  J  J  Universal  love,  also,  and 
love  of  one's  enemies,  is  emphatically  commended  ;§§ 
but,  above  all,  is  the  mutual  love  of  believers  the  object 
of  his  highest  praise,  \\  \\  since  it  is  to  be  valued  more 
highly  than  all  gifts,  yea,  is  the  brief  summary  of  all 
perfection,  ^f^ 

6.  In  the  new  life,  which  in  this  manner  reveals 
itself  in  a  threefold  form,  there  is  by  no  means  wanting 
a  higher  unity.  It  bears  throughout  the  character  of 
a  thank-oft"ering,***  whose  final  aim  is  the  glorifying 
of    God, t ft    and   whose    daily   efibrt   is   increasing 

*  Gal.  V.  5  ;  Ephes.  ii.  12.  f  Rom.  viii.  24,  25. 

X  Rom.  viii.  19-23.  §  Rom.  v.  5  ;  2  Cor.  v.  5. 

II  Rom.  xii.  12.         H  E.g..,  Colos.  i.  27  ;  Titus  i.  i  ;  2  Tim.  iv.  ICX 

**  Gal.  V.  22.         ft  Gal.  v.  6.  J+  i  Cor.  xiii.  2. 

§§  Rom.  xii.  17-21  ;  xiii.  8-10.  ||||   i  Cor.  xiii.  13. 

H^  Colos.  iii.  14.       •  ***  Rom.  xii.  i 

tft  I  Cor.  X.  31  ;  Colos.  iii.  17. 


The   Way  of  Salvation.  \2\ 

progress  towards  perfection.*  It  is,  on  the  one 
hand,  a  Hfe  of  Hberty  ;  on  the  other,  of  volui  lary 
serving  f — a  Hfe  which  is  not  under  the  law  but 
precisely  through  which  the  ideal  of  the  law  is  most 
beautifully  realised,:!:  a  life  of  increasing  conflict  with- 
out doubt,§  but  of  a  conflict  with  weapons  to  which 
at  last  the  victory  is  assured  || — a  life,  it  is  true,  still 
in  the  flesh,  but  one  which  is  constantly  more  pene- 
trated by  the  Spirit;  no  life  of  perfect  holiness,  but  of 
the  ever-continued  work  of  sanctification  ;  a  school  of 
exercise,  and  an  arena,  which  Paul  loves  to  represent 
under  the  image  of  the  Grecian  contests.^  The  im- 
perfection of  this  condition,  however,  detracts  in  no 
respect  from  its  worth.  In  Christ  believers  are  here 
already  in  principle  perfect,**  and  are  in  reality  known 
and  loved  of  God;tt  yet  this  takes  place  not  as 
though  their  sanctification,  present  or  fn  prospect, 
were  the  ground,  far  less  the  meritorious  cause,  of 
their  acceptance.  The  ground  of  their  acceptance 
lies  not  within  but  outside  of  them,  and  grace  remains 
the  fountain  of  all.  That  God,  however,  notwith- 
standing their  imperfection,  and  his  inviolable  holiness, 
can  look  upon  them  and  treat  them  in  Christ  as 
righteous,  is  to  be  explained  only  by  the  fact  that 
justifying  faith,  which  unites  them  to  Christ,  is,  at  the 
same  time,  the  living  principle  of  renewal  and  sanctifi- 
cation, which  sooner  or  later  comes  to  full  development. 

*  Philip  iii.  12-14.  t  Rom.  viii.  21  ;  Gal.  v.  13. 

:J:  Rom.  iii.  31  ;  viii.  2-4.  §  Gal.  v.  17.  ||  Ephes.  vi.  10-18. 

^  I  Cor.  ix.  24-27  ;  2  Tim.  iv.  6-8. 
**  C0I08.  iJ    10.  tf   I  Cor.  viii.  3. 

Y 


322  Theology  of  the  New  Testament 

Paul  teaches  justification  just  as  little  on  the  ground 
of,  as  apart  from,  personal  sanctification  {ayLaa[iós)* 

7.  Even  in  the  present  life  this  living  faith  becomes 
the  source  of  a  blessedness  which  is  represented  by 
Paul  under  manifold  forms.  The  justified  sinner  has 
peace  with  God,  rejoices  in  tribulation,  and  cherishes 
an  unfailing  hope  for  eternity  ;  so  that  he  is  rendered 
perfectly  secure  in  regard  to  the  past,  the  present,  and 
the  future. t  Justification  (ötKauocrts)  in  the  sense  of 
Paul  involves  not  merely,  negatively,  the  notion  of 
the  cancelling  of  guilt,  and  of  pronouncing  absolved ; 
but  also,  positively,  the  notion  of  perfect  restoration 
into  God's  favour  and  friendship  is  intimately  bound 
up  with  this  idea.:|:  [Justification  embraces,  conse- 
quently, the  twofold  idea  of  pardon  and  acceptance, 
Ephes.  i,  5-7;  Acts  xxvi.  18.]  On  this  account  the 
idea  of  justification  is  closely  connected  with  another, 
that  of  adoption  into  God's  family  {vlodea-Lo),  which  is 
here  constantly  represented  as  the  peculiar  privilege 
of  believers.  The  conception  of  a  judicial  act  (in 
declaring  the  sinner  righteous)  underlies  the  idea  of 
justification  ;  as  also  is  the  case  in  the  adoption  of 
him  who  was  originally  a  servant  to  the  rank  and 
rights  of  a  child,  by  which  an  end  is  for  ever  put  to 
all  slavish  service  and  fear.  Yet  here,  also,  the 
juridical  has  at  the  same  time  its  ethical  side.  As 
the  justified  man  necessarily  lives  in  righteousness,  so 
are  the  adopted  children  at  the  same  time  followers 
of   God,  who,  above    all    things,   in    love  reveal    the 

*  Compare  Rom.  vi.  22,  23        f  Rom.  v.  1-5.       |  Rom  iv.  3-5. 


The    Way  of  Salvation.  323 

Father's  image  in  themselves,  resemble  Him  in  spirit,* 
and  thereby  become  inwardly  meetened  for  being  his 
heirs.f  This  Divine  adoption,  however,  is  a  blessing 
which  is  perfectly  realised  only  in  the  future,  when 
redemption  (d-noXvrpüiats)  shall  be  enjoyed  in  its  whole 
fulness. 

Compare  R.  Engels,  Geloof sroem,  1835.  W.  Verwey, 
Wat  God  ill  ons  werkt  door  J.  C.  volg.  Pau  Ins,  W.  in 
L.  1839,  iv-  Dr.  Berlage,  Disq.  de  foinn,  Panl.  rito-ns 
'I.  X/o.  significaiione,  Lugd.  Bat.  1856.  Wernink,  ^;ir^^. 
Stud,  over  YlLrsTis  en  Wiar^v^iv  in  het  N.  T,,  Rott. 
1858.  Coops,  Proeve  eener  jniste  verklaring  der 
^voorden :  regtvaardigen  en  regtvaardigheid,  Rott. 
1 86 1,  pp.  18,  and  following. 

POINTS  FOR  INQUIRY, 
What  is  the  sense  of   2  Cor.  v.   7  ?— Explanation  of  the 

different  formulas  niVr^y  ^Ir^anv  Xp.,  eV  'ijyo-w  Xp.,  fh  Xp.,  &c. — 

The  nature  of  faith  as  it  is  seen  in  the  life  of  Paul  himself, 
Gal.  ii.  19-21. — Is  the  Holy  Spirit,  according  to  Paul,  the 
author,  or  the  fruit  of  faith  ? — Life  after  the  spirit,  in  contra- 
distinction from  life  after  the  flesh. — The  Christian  armour, 
Ephes.  vi.  10-18. — What  peculiarity  has  the  doctrine  of  Paul 
in  regard  to  vlodeaia  ? — The  full  compass  of  the  idea  of 
the  aTToXiiTpcocns. 

*  Ephes.  V.  I,  2.  t  Rom.  viii.  17. 


SECTION    XLI. 

^t  Cburrfj. 

All  who  thus  beheve  form  together  a  spiritual 
body,  whose  members  are  by  baptism  most 
closely  united  to  each  other  and  to  the  Lord ; 
and,  through  the  Supper  of  the  Lord,  evermore 
confirm  their  fellowship  with  Him  and  with 
each  other.  Notwithstanding  all  diversity,  is 
this  communion  of  believers  one;  notwith- 
standing all  imperfection,  holy ;  spite  of  all 
temporary  barriers,  destined  to  receive  all 
nations  into  its  bosom ;  and  amidst  all  conflict, 
assured  at  last  of  the  victory  in  Him  whose 
glorious  revelation  it  expects  with  ardent 
longing. 

I.  Until  now  we  have,  under  the  guidance  of  the 
Apostle,  contemplated  the  individual  man  in  fellow- 
ship with  Christ.     In  order,  however,  to  estimate  at 


The  Church.  325 

its  true  value  salvation  in  Him,  we  must  direct  our 
glance  to  the  union  of  all  those  who  enjoy  the  same  ; 
in  other  words,  must  become  more  intimately  ac- 
quauited  with  the  Pauline  Ecclesiology.  It  is 
especially  the  Epistles  to  the  Corinthians  and  that 
to  the  Ephesians  which  here  render  us  important 
service.  But  others,  also,  especially  the  pastoral 
Epistles,  contain  important  hints. 

2.  The  church  or  congregation  of  the  Lord  (the 
two  are  identical  in  the  language  of  Paul)  is  by  no 
means  the  same  as  the  kingdom  of  God  and  of  Christ. 
This  latter  is  a  perfectly  spiritual  society,  whose  ideal 
will  be  fully  realised  only  in  the  future  ;*  the  former 
is  the  union  of  those  who  are  already  here  on  earth, 
through  faith  and  love,  members  of  that  kingdom. 
When  Paul  speaks  of  the  church  (tKKXrjaia),  he  means 
either  the  Christian  assembly  which  is  gathered  at 
a  particular  place,!  or  the  union  of  confessors  of  the 
Lord  in  a  town  or  province,  f  or  the  totality  of  a/l 
believers.  §  With  his  presentation  of  this  last  we  have 
especially  to  do. 

3.  How  high  the  position  assigned  to  the  church 
by  Paul,  is  evident  from  the  names  by  which  he 
designates  it,  and  by  the  figures  under  which  he 
describes  it.  It  is  for  him  the  church  of  God,  ||  of 
Christ,^)  the  dwelling-place  of  the  Holy  Ghost.** 
In  the  first  case  it   is  compared  by  preference  to  a 

*  I  Cor.  vi.  10  ;  xv.  50 ;  Ephes.  v.  5. 

t  I  Cor.  xiv.  19,  35  ;  compare  also  the  è/c/c\ï](riai  kot*  oiKhy. 

X  I  Thess.  i.  I.  §  Ephes.  i.  22.  ||  Acts  xx.  28. 

«ÏÏ  Ephes.  V.  25-27.  **  I  Cor.  iii.  16. 


326  Theology  of  the  Nezv  Testament. 

cultivated  field,*  in  the  second  to  a  body, f  in  the 
third  to  a  temple  ;  although  the  different  images  here 
and  there  run  into  each  other.:}:  This  last  especially 
is  his  favourite  analogue.  §  God  is  the  master  builder, 
Christ  the  foundation  ;  doctrines  of  different  degrees 
of  value  are  the  different  materials  of  which  it  is 
built  up,  and  the  household  of  God  are  believers,  as 
those  who  have  been  received  into  God's  family.  ||  If 
on  one  occasion  the  Apostles  and  prophets  of  the 
New  Testament  are  also  called  the  foundation  of 
the  building, <fl  this  is  only  because  they  proclaim 
Christ,  who  is  the  living  centre.  In  Him  the  building 
of  God  stands  immovably  firm,  even  though  within  its 
walls  are  included  objects  of  the  most  diverse  value.** 
With  no  less  fitness  is  set  forth  the  diversity — along 
with  the  higher  unity — in  the  church,  under  the  figure 
of  a  body.  The  former  is  undeniable,  but  also 
necessary  ;  the  latter  is  founded  in  the  relation  of 
all  to  the  same  Christ.  As  He  can  be  called,  in 
relation  to  the  whole  humanity,  the  second  Adam  ; 
so  also  for  the  whole  church  the  living,  governing, 
and  protecting  Head. 

4.  Into  this  church  the  entrance  is  by  means  of 
baptism, ft  the  initiatory  rite  of  the  New  Testa- 
ment, as  circumcision  was  of  the  01d.J:|:     As  Israel, 

*  I  Cor.  iii.  9.  f  Ephes.  i.  23.  %  Ephes.  ii.  20;  iv.  16. 

§   I  Cor.  iii.  9-17.         ||   Ephes.  ii.  19-22.        ^  Ephes.  ii.  20. 
**  2  Tim.  ii.  19,  20. 
ft  [Debemusinbaptismo  agnoscere  spirituale  lavacrum  ;  debemus  illir 
testimonium  remissionis  peccatorum  et  renovationis  nostroe  pignus  air 
plecti  ;  sic  tamen  relinquere  et  Christo  et  Spiritui  sancto  suum  honore 
ut  nulla  pars  salutis  ad  signum  transferatur. — Calvin,  in  i  Pet.  iii.  7.  . 
XX  Col.  ii.  II,  12. 


The  Church.  ^2y 

in  passing  through  the  Red  Sea,  was  brought  into 
the  closest  relationship  to  Moses,  so  are  believers  by 
baptism  brought  into  the  closest  relationship  to 
Christ,  especially  as  dead  and  risen.  They  are  called 
to  confess  his  name,  and  to  form  together  a  spiritual 
body.  Nowhere,  indeed,  does  the  Aoostle  ascribe  to 
baptism  in  itself  a  magical  power  [i.e.,  without  any 
just  proportion  between  cause  and  effect],  but  to  such 
an  extent  a  mystical  power,  as  it  is  truly  a  bath  of 
regeneration  and  renewing,*  where  — as  was  the  case, 
as  a  rule,  with  those  baptized  in  the  Apostolic  age — 
it  is  believingly  desired  and  received.  Baptism  is 
just  as  little  a  mere  symbol,  as  it  is  an  immediate 
source  of  blessing  ;  it  is,  however,  the  mediate  cause 
of  spiritual  purification,  only  because  it  is  received  in 
connection  with  faith,  f  Infant  baptism :|:  is  in  Paul's 
Epistles  just  as  little  forbidden  as  enjoined  ;  he,  how- 
ever, lays  evident  stress  upon  the  fact  that  there  is 
but  one  baptism,  as  there  is  but  one  saving  faith 
(Ephes.  iv.  4). 

5.  As  upon  baptism,  so  also  upon  the  Lord's  Supper, 
more  light  is  shed  by  Paul,  especially  in  the  First 
Epistle    to  the   Corinthians,    xi.    and    xii.,    than    by 

*  Tit.  iii.  5.  [The  washing  of  baptism  introduces  typically  to  the  new 
siate  of  the  believei-  (compare  Matt.  xi.x.  28),  while  the  "renewing 
of  the  Holy  Ghost  "  is  the  efficient  cause  of  the  new  ii/e. — Tr.] 

t  [Spiritus  Dei  est  qui  nos  regenerat,  facitque  novas  creaturas  ;  sed 
quia  invisibilis  et  occulta  est  ejus  gratia,  visibile  in  baptismo  ejus 
symbolum  conspicitur. — Calvin,  in  Tit.  iii.  5  ] 

+  [Compare,  however,  the  words  of  Calvin  : — Quodsi  communi 
generis  humani  sorte  eximuntur  fidelium  liberi  ut  Domino  segregentur, 
cur  eos  a  signo  arceamus  ?  si  Dominus  in  Ecclesiam  suam  eos  verbo 
admittit,  car  signum  illis  negabimus? — Cab'in.  in  i  Cor.  vii.  14,] 


^23  Theology  of  the  Nciv   Testament. 

any  other  Apostle.  His  account  of  the  institution 
of  the  Supper*  is  the  oldest  which  has  come  down 
to  us,  and  is  the  more  important  since  he  received  the 
knowledge  thereof  directly — though  mediately — from 
the  Lord  {amo  tov  Kvpiov).  The  Lord's  Supper  is  for 
him  evidently  a  breaking  of  bread  for  the  commemo- 
ration of  the  Lord's  atoning  death,  a  commemoration 
ordained  by  Himself,  and  to  be  observed,  after  earnest 
self-examination,  and  in  a  worthy  manner,  by  His 
church  unto  the  end  of  the  ages,  f  But  no  less  is  it 
for  him,  through  the  signs  of  the  Lord's  body  and 
blood,  a  feast  of  innermost  communion  with  the  Lord 
and  all  His  people.:|:  It  is  worthy  of  notice  that 
baptism  and  the  Supper  are  at  least  once  mentioned 
by  him  in  one  breath,  and  placed  upon  a  level  ;§  though 
naturally  the  combining  of  the  two  under  a  sacra- 
mental idea  is  of  later  origin. 

6.  The  church,  which  is  thus  separated  from  the 
world  by  baptism,  and  by  the  Supper  more  closely 
united  to  its  head,  remains  07ie,\\  spite  of  all  diversity 
of  gifts,  powers,  and  offices,  which  manifest  them- 
selves in  the  midst  of  it.^  Whilst  Paul,  in  regard  to 
the  universal  priesthood  of  believers  (i  Pet.  ii.  9) 
throws  out  only  hints,**  he  is,  on  the  other  hand,  much 
more  explicit  than  Peter,  where  he  is  called  to  give 
directions  as  to  the  inner  organism  of  church  life,  ff 


*   I  Cor.  xi.  23-26.  t   I,  Cor.  xi.  26-29. 

X  I  Cor.  X.  16,  17.  §   I  Cor.  xii.  13,  compare  x.  2-4, 

il   Ephes.  iv.  1-6.  ^  i  Cor.  xii.  4-6. 

**   As,  for  instance,  Rom.  xii.  I. 

tt  Rom.  xii.  4-6  ;  Ephes.  iv.  1 1  ;  the  Pastoral  Epistles, 


The  CJmrch.  329 

The  Divine  origin  of  the  different  offices*  is  for  him 
as  fully  established  as  the  calling  of  each  member  of 
the  church  to  employ  the  gifts  received  for  the 
common  edification.f  To  this  latter  end  must  all 
be  made  subservient ;  even  the  relative  value  of  the 
different  Charismata  is  very  definitely  made  to 
depend  tnereupon.J  A  sharp  line  of  distinction 
between  the  ordinary  and  extraordinary  gifts  of  the 
Spirit  is  nowhere  drawn  by  the  Apostle  ;  but  he  calls 
upon  all  to  strive  in  the  way  of  love  after  the  posses- 
sion of  the  highest  and  best  gifts.  §  The  factious 
man  in  the  church,  on  the  other  hand,  falls  under  the 
Apostle's  severe  rebuke,  ||  less  even  on  account  of 
his  heterodoxy  than  on  account  of  his  egotistic  party 
machinations. 

7.  While  the  church  is  thus  one,  it  is,  at  the  same 
time,  called  to  holiness,  and  in  reality  merits  the 
name  of  a  living  church,  in  so  far  as  it  corresponds 
to  this  ideal.  On  this  account  are  the  highest  dis- 
tinctive titles  of  ancient  Israel  bestowed  upon  it — 
holy,  elect,  beloved,  &c.  Since  Paul  conceives  of  the 
church  ideally,  there  is  nowhere  made  in  his  teaching 
a  prevailing  distinction  between  the  outward  and  the 
true  church,  although  he  by  no  means  overlooks  the 
distinction  between  nominal  Christianity  and  living 
faith.^  As  a  rule,  he  seeks  and  finds  the  power  of 
darkness,  not  within  the  church,  but  outside  of  it;** 

*  I  Cor.  xii.  28  ;  Ephes.  iv.  1 1  ;  Acts  xx.  28. 

f  I  Cor.  xiv.  26.  X  I  Cor.  xiv.  39. 

§  I  Cor.  xiii.  II  Tit.  iii.  10,  11. 

\  Rom.  ix,  5  ;  I  Cor.  iv.  20 ;  2  Tim.  ii.  19,  20.        *  *  Colos.  i.  13. 


330  Theology  of  the  Nezu  Testament, 

and  precisely  on  this  account  rebukes,  with  the 
greatest  severity,  by  word  and  deed,  every  manifes- 
tation of  impurity  within  it,*  while  he  regards  it  as 
beneath  the  dignity  of  believers  to  bring  their  mutual 
differences  before  the  forum  of  an  unholy  world,  f 
All  impurity  belongs,  as  a  rule,  to  that  past  with 
which  they  have  no  more  to  do::}:  in  principle  the 
church  is  already  perfect,  by  virtue  of  its  inner 
oneness  with  Christ,  §  and  in  reality  is  destined  ever- 
more to  become  so.|| 

8.  United  and  holy,  the  church  is,  regarded  in  the 
spirit  of  Paul,  also  in  the  highest  sense  catholic.  The 
middle  wall  of  partition  is  fallen  away ;  out  of  the 
spiritual  blending  of  the  different  nations,  races,  and 
degrees,  arises  now  the  true  people  of  Christ.^  Paul 
will  not,  however,  in  a  revolutionary  spirit,  assail  the 
institutions  of  social  life,  much  less  with  one  blow  over- 
throw the  whole  order  of  the  social  community.** 
His  own  treatment  of  Onesimus,  no  less  than  his 
directions  for  servants,  wives,  and  children,  proves 
the  very  contrary,  f  f  from  woman  her  subordinate 
place  is  not  taken  away,:|::}:  but,  on  the  contrary,  the 
duty  of  subjection  is  enforced  by  a  humbling  reference 
to  the  history  of  the  fall  ;^^  yet,  nevertheless,  her 
spiritual  emancipation  is  proclaimed  in  the  Gospel  of 
Paul,  nil  for  the  ground-tone  of  this  Gospel  is  liberty — 

*  I  Cor.  V.  I,  and  following.  f  i  Cor.  vi.  1-3. 

X  I  Cor.  vi.  lo-ii.  §  Colos.  ii.  10.  ||  Ephes.  v.  25-27. 

\  Ephes.  ii.  14-16;  Colos.  iii.  11  ;  Tit.  ii.  14. 
**  I  Cor.  vii.  20.  ft  Ephes.  v.  and  vi.  ;  Colos.  iii.  ;  i  Tim.  vi. 

XX  I  Cor.  xi.  16.  §§  I  Tim.  ii.  14,  !|1|  Gal.  iii  28. 


The  CJutrch.  33 1 

a  liberty*  which  Is  bound  by  no  narrow  forms,  and 
bows  only  before  the  highest  law  of  love.f  On  this 
account  it  is  adapted  to  the  case  of  all,  as  it  is  also 
destined  to  be  brought  to  all,+  and  was  also,  even  in 
the  beginning,  brought  to  them  without  restriction  of 
person.  § 

9.  The  final  triumph  of  such  a  kingdom  of  God 
cannot  reasonably  be  doubted.  The  Church  itself 
serves  as  a  pillar  and  basis  of  Christian  truth,  because 
it  confesses  and  preserves  it.  i|  In  the  midst  of  all 
conflict,  there  is,  therefore,  assured  to  it  a  continual 
growth,  a  glorious  completion  of  the  edifice,  but  upon 
the  foundation  which  was  laid  once  for  all.^  Absolute 
perfection  of  the  kingdom  of  God  before  the  parousia 
Paul  does  not  indeed  seem  to  promise  ;  yea,  there  is 
no  ground  for  maintaining  that  he  looked  for  the 
realization  of  the  ideal  in  i  Cor.  xiii.  9-12  before  the 
time  when  the  Church  has  entered  upon  its  eternal 
state.  But  yet  he  sees  the  fulness  (the  pre-determined 
totality  of  the  nations)  of  the  Gentile  world  soon  about 
to  enter  into  the  kingdom  of  God,**  and  in  conse- 
quence thereof  all  Israel,  as  a  nation,  converted  and 
saved. ft  Especially  from  this  last  event  does  the 
Apostle  expect,   in  the  spiritual  sense  of  the  word, 

*  Gal.  iv.  9.  t  I  Cor.  viii-x.  ;  Rom.  xiv. 

X  Rom.  X.  14-17.  \  Coles,  i.  23. 

II   I  Tim.  iii.  15.  \  Ephes.  ii.  22  ;  iv.  15,  16. 

**  [In  accordance  with  this  expectation  of  the  Apostle  is  the  petition 
occurring  in  the  Burial   Service  of  the  Church  of  England  :   "  That  it 
may  please  Thee,  of  Thy  gracious  goodness,  shortly  to  accomplish  the 
number  of  Thine  elect,  and  to  hasten  Thy  kingdom." — Tr.] 
ft  Rom.  xi.  25,  26. 


33^  Theology  of  the  New  Testament. 

a  new  life  from  the  dead*  "Totlus  generis  humani 
sive  mundi  conversio  comitabitur  conversionem 
Israelis."— (Bengel.) 

I  o.  The  prospect  of  so  great  events  can,  from  the 
nature  of  the  case,  awaken  only  lofty  expectations. 
Hope  occupies  in  the  Pauline  theology  a  place  not 
much  inferior  to  that  which  it  occupies  in  the  Petrine, 
The  cherishing  of  the  desire  for  the  appearing  of 
Christ,  is  a  prevailing  characteristic  of  the  Christian 
life,  t  Consciously  or  unconsciously,  all  is  looking 
for  redemption,:!:  and  this  redemption  will  not  always, 
yea,  will  not  even  much  longer,  need  to  be  waited  for.§ 

Compare,  besides  the  articles  on  Baptism  and  the 
Supper  in  Herzog's  R.  E.,  Doedes  de  leer  van  het 
Avondin.,  Utr.,  1847,  pp.  47  and  following.  Halley, 
On  the  Sacraments,  London,  1844,  51.  Lechler,  /.  c,, 
pp.  120  and  following. 

POINTS  FOR  INQUIRY. 
The  lKKkr]<j'iai  KUT  oIkov  in  the  Pauline  Epistles. — Whence  the 
further  development  of  the  idea  of  the  Church  in  the  Pauline 
than  in  the  Petrine  theology  ? — Sense,  truth,  and  beauty  of 
the  illustration  in  i  Cor.  iii.  9-17,  compare  Ephes.  ii.  19-22; 
2  Tim.  ii.  19. — The  unity  of  the  Church,  i  Cor.  xii.  26. — 
The  teaching  of  Ephes.  iv.  5,  as  compared  with  i  Cor.  xii.  13. 
— Peculiar  character  and  diverse  value  of  the  various  cha- 
rismata.— Union  of  liberty  and  order  in  the  Pauline  ideal  of 
the  Church. — Pauline  teaching  with  regard  to  Baptism  and 
the  Supper,  compared  with  that  of  the  Synoptical  Gospels. — 
The  earnest  of  the  future  completion  of  the  kingdom  of  God. 

♦  Rom.  xi.  15.  ^  t  2  Tim.  iv.  8. 

X  Rom.  viii.  19-23  ;  2  Cor.  v.  2-4.  §  Rom.  xiii.  12. 


SECTION    XLII. 
^l^t   gwixxxt. 

The  plan  of  salvation  is  fully  realized  with  the 
return  of  the  Lord,  an  event  which  Paul,  with 
the  whole  Apostolic  Church,  looked  for  as  near 
at  hand,  and  which — though  by  no  means 
v/ithout  previous  warning — will  at  last  happen 
unexpectedly.  The  resurrection  of  the  dead, 
the  final  judgment,  and  the  annihilation  of 
every  power  which  raises  itself  against  Christ, 
are  associated  with  this  great  event ;  in  conse- 
quence of  which  the  perfected  kingdom  of 
Christ  finally  passes  over  into  the  everlasting 
kingdom  of  God. 

I.  As  Peter  (Sec.  xxvii.)  and  all  his  fellow  Apostles, 
so  does  Paul  also  cherish  the  living  hope  of  the  speedy 
advent  of  the  Lord.  Nowhere  does  he  reckon  himself 
among  those  who  shall  be  raised  at  the  last  day ; 


334  TJieology  of  the  New  Testament. 

repeatedly,  on  the  contrary,  does  he  express  himself 
as  cherishing  the  expectation  he  may  himself  even 
be  among  the  number  of  those  who  shall  remain 
alive  at  the  coming  of  the  Lord.*  In  later  epistles, 
also,  the  idea  is  found  (expressed,  indeed,  with  less 
of  vivacity)  that  something  similar  is  possible  ;t 
although  the  more  his  earthly  activity  hastens  to  its 
close,  the  more  does  he  become  reconciled  to  the 
thought  of  dying  before  the  hour  of  the  Lord's 
coming  shall  have  arrived.  J 

2.  However  near  the  parousia  may  be,  the  precise 
period  thereof  is  not  to  be  determined.  Unex- 
pectedly, §  but  not  without  warning,  it  comes  :  the 
Man  of  Sin  precedes  the  coming  of  the  Son  of  Man. 
Remarkably  enough,  the  most  explicit  teaching  con- 
cerning the  Antichrist  is  found  in  one  of  the  oldest 
of  all  the  epistles  of  our  Apostle  ;||  another  proof 
how  deeply  this  idea  is  rooted  not  only  in  the 
teaching  of  the  Lord,  ^  but  also  in  the  theology  of 
the  Old  Testament,  and  the  whole  cycle  of  thought 
of  the  Apostolic  age  which  was  therewith  so  closely 
connected.  The  obscurity  of  the  Apostle's  teaching 
upon  this  point  arises  especially  from  the  fact  that 
he  is  manifestly  alluding  to  circumstances  and  phe- 
nomena in  social  and  civil  life,  which  were  much 
better  known  to  his  contemporaries  than  to  later 
readers.  But  ever  do  we  find  expressed  in  this 
mysterious    form    the    equally    deep    as    acceptable 

*   I  Thes.  iv.  15  ;  i  Cor.  xv.  51,  52.  f  2  Cor.  v.  4  ;  Philip,  iii.  ii. 

X  Philip,  i.  21-23  ;  2  Tim.  iv.  6-8.  §  I  Thes.  v.  22. 

H  2  Thes.  ii.  1-12.  1"  Matt.  xxiv.  23-24. 


I 


The  Future.  335 

thought,  that  the  highest  and  more  individual  con- 
centration of  the  kingdom  of  darkness  will  precede 
the  manifestation  of  the  kingdom  of  light,  and  that 
the  last  mighty  effort  of  the  former  immediately 
borders  on  its  deepest  humiliation. 

3.  This  humiliation  takes  place  at  the  last  parousia, 
which  the  Apostle  evidently  conceives  of  as  a  visible 
Christophany,  which  to  some  extent  resembles  the 
glorious  Theophany  at  the  giving  of  the  law  on 
Horeb.  Christ  comes,  in  a  glorified  form  *  from 
heaven,  whither  He  has  ascended.f  That  He  comes 
henceforth  to  dwell  and  reign  upon  earth,  Paul  does 
not  say.  He  expects  rather  that  the  believers  who 
remain  alive  until  the  parousia  will  be  caught  up  into 
the  air  to  meet  the  coming  King  of  the  kingdom  of 
God:}:  (e6s  dnai'TrjaLv),  in  order  thus  to  be  ever  with 
Him.  On  earth  or  in  heaven  remains  undecided— 
perhaps  we  should  best  express  the  mind  of  the 
Apostle  if  we  should  venture  on  the  supposition  that, 
for  the  eye  directed  to  this  future,  the  boundary-line 
between  the  two  will  be  found  to  vanish.  Only  from 
I  Cor.  vi.  2,  3,  does  it  seem  to  follow  that  he  conceived 
of  believers  as  taking  an  active  part  in  the  final 
judgment,  the  execution  of  which  is  now  to  be  accom- 
plished. 

4.  At  this  parousia,  proclaimed  with  majesty,§  all 

*  Philip,  iii.  20,  21.  f  i  Thes.  i.  10;  iv.  16;  2  Thes.  i.  7. 

J  [To  meet  and  return  with  Him,  Acts  xxviii.  15.       The  word  itself 
is  clearly  a  reminiscence  of  that  preserved  in  Matt.  xxv.  i. — Tr.] 
§  I  Thes.  iv.  16  ;  compare  i  Cor.  xv,  52. 


33^  TJieology  of  the  N'czu   Testament. 

who  have  fallen  asleep  in  Christ  shall  be  at  once 
raised,  and  those  yet  living  so  changed  that,  without 
dying,  all  that  is  mortal  in  them  shall  be,  so  to  speak, 
swallowed  up  of  life.*  This  is  the  first  resurrection,t 
of  which  mention  is  made  by  Jesus,  as  also  by  the 
Apostle  John.ij:  It  takes  place  at  the  end  of  the  age, 
after  a  state  of  separation — beginning  immediately  at 
death — has  preceded  it.  Since  the  Apostle  so  soon 
expects  the  parousia,  it  is  intelligible  that  he  should 
lot  more  fully  describe  this  condition  ;  he  looks 
beyond  it  to  the  end.  Only  tlius  much  can  be  said 
with  certainty,  that  he  conceives  of  this  state  by  no 
means  as  a  state  of  lifeless  unconsciousness,  but  as  a 
state  of  liberation,  of  repose,  and  of  desirable  happi- 
ness,§  and  cherishes  the  assurance  that  death,  just  as 
little  as  life,  can  separate  him  from  God  in  Christ. i( 
With  this  departed  spirit  is  the  risen  body  united  at 
the  parousia.  By  the  resurrection  of  the  dead,  the 
Apostle  understands  just  as  little,  merely  the  im- 
mortality of  the  spirit,  as  he  does  a  material  resto- 
ration of  the  flesh  :  to  the  opposite  of  this  latter  view 
he  even  gives  emphatic  expression.^  He  conceives 
cf  the  restoration  of  the  whole  man,  in  consequence 
of  which  the  liberated  spirit  receives  a  heavenly 
body,**  which,  essentially  identical  with  the  eaithly, 
is  yet  furnished  with  very  different  properties. ff     The 

*  2  Cor.  V.  4.  t  I  Cor.  xv.  23  ;  I  Thes.  iv.  16. 

X  Luke  xiv.  14  ;  Rev.  xx.  5.  §  Philip,  i.  21-23. 

II   I  Thes.  V.  10 ;  Rom.  viii.  38,  39  ;  xiv.  7-9. 
^  I  Cor.  vL  13 ;  xv.  50.  **  2  Cor.  v.  i.  ff  i  Cor.  xv.  4^-44» 


The  Future.  337 

possibility  of  this  resurrection,  which  is  founded  on 
God's  omnipotence,  Paul  finds  symbolized  in  the 
kingdom  of  nature.*  Its  certainty  is  established  for 
him  objectively  by  the  resurrection  of  Christ,!  and 
subjectively  by  the  testimony  of  the  Holy  Ghost.J 
Of  its  glory  we  obtain  in  some  measure  a  conception, 
when  we  think  of  the  infinite  difference  between  the 
present  earthly  and  the  future  heavenly  condition.  § 

5.  The  end  of  the  present  dispensation  is,  at  the 
same  time,  the  manifestation  and  glorification  of  the 
dominion  of  Christ  on  earth.||  All  foes  are  annihi- 
lated, Antichrist  also  ;^  last  of  all  death,**  which  up 
to  this  hour  had  yet  preserved  considerable  power. 
Here  we  must,  as  it  would  seem,  place  the  general 
resurrection  of  the  just  and  the  unjust,  which  Paul 
also  on  one  occasion ff  refers  to.  But  now  certainly 
takes  place  the  great  final  judgment,  which  Paul 
everywhere  and  always  associates  with  the  coming  of 
the  Lord. 

6.  The  final  judgment  takes  place  on  a  prophetic 
day  [compare  2  Peter  iii.  8]  of  righteous  retribution 
upon  those  who  have  obdurately  rejected  the  Lord.:f::{: 
The  last  judgment,  absolutely  universal,§§  is  passed 
upon  deeds  good  and  evil,  and  is  carried  out  accord- 
ing to  the  most  equitable  standard.||||    God  judges  the 


*   I  Cor.  XV.  36-41.  t  I  Thes.  iv.  14;  i  Cor.  vi.  14. 

X  Rom.  viii.  10 ;  2  Cor.  v.  5. 

§   I  Cor.  XV.  45-49  ;  compare  Phil.  iii.  21.  ||   i  Cor.  xv,  24,  25. 

^  2  Thes.  ii.  8.  **  i  Cor.  xv.  26.  ft  Acts  xxiv.  15. 

XI  2  Thes.  L  7-10 ;  Rom.  ii  5. 

§§  2  Cor.  V.  10.  llll  Rom.  ii.  6-IO. 

Z 


338  Theology  of  the  New  Testament. 

world  by  Christ,*  at  whose  coming  all  secret  things 
shall  be  brought  to  light.t  Nowhere  does  Paul  teach 
a  final  determining  of  the  lot  immediately  upon 
death  :  the  day  of  the  Lord's  coming  is  for  him  the 
day  of  perfect  retribution, i  and  not  before  this  day 
will  also  the  future  glory  of  believers  be  manifest  in 
its  full  brightness.^ 

7.  Highly  blessed  is  the  lot  which  on  that  day 
awaits  the  redeemed  of  Christ.  It  is,  on  the  one 
hand,  a  perfect  deliverance  from  all  that  oppresses, 
especially  from  the  body  of  death ;  ||  on  the  other 
hand,  a  knowing,^  beholding,**  enjoyingft — a  trium- 
phant reigning  with  ChristiJ:^ — of  which  we  can  here 
form  but  a  very  imperfect  conception.?^  No  other 
Apostle  describes  the  blessedness  of  the  future  so 
often  as  a  personal  participation  in  the  triumph  and 
dominion  of  Christ  i||j — a  phenomenon  which  admits 
of  a  perfect  explanation  psychologically,  but  at  the 
same  time  an  expectation  which  is  based  %%  on 
nothing  less  than  the  word  of  the  Lord  himself 
Without  doubt,  even  according  to  the  conception 
of  Paul,  this  future  blessedness  and  glory  has  its 
variously  modified  degrees  ;***  but  all  the  children 
of  God  will  be,  in  their  measure,  His  heirs,  and  joint- 
heirs  with  Christ.ftt 

*  Acts  xvii.  31  ;  2  Tim.  iv.  i.  f  2  Cor.  iv.  5. 

X  Rom.  ii.  16.  §  Rom.  viii.  23  ;  Colos.  iii.  3,  4. 

II   Rom.  viii.  2,  23.  II    i  Cor.  xiii.  12.  **  2  Cor.  v.  7. 

ft  I  Thes.  iv.  17.  ^  2  Tim.  ii.  12. 

\^  Rom.  viii.  18  ;  2  Cor.  iv.  17.  ||i|  2  Cor.  iv.  10;  Rom.  v.  17. 

HH  Matt.  xix.  28.  ***  I  Cor.  xv.  40-44  ;  2  Cor.  ix.  6. 

ttt  Rom.  viii.  16,  17. 


The  Ftihtre.  339 

8.  On  the  future  misery  of  the  unconverted  he 
speaks  less  in  detail,  but  expresses  himself  with 
equal  definiteness.  It  concentrates  itself  for  him 
in  banishment  from  the  presence  (face)  of  the  Lord 
and  in  the  experience  of  His  terrible  displeasure,* 
without  a  distant  prospect  of  diminution  or  removal 
of  the  chastisement.  The  doctrine  of  the  ultimate 
salvation  of  all  finds  only  apparent  countenance  in 
Paul.  Guided  only  by  the  ring  of  the  words — and 
not  judging  after  the  analogy  of  faith — one  might 
perhaps  find  apparent  support  for  this  doctrine  in 
certain  isolated  expressions  of  the  Apostle,  divorced, 
it  may  be,  from  their  context  ;  but  even  in  this  case, 
every  one  who  decides  impartially  will  admit  that 
dark  or  vague  hints  are  to  be  interpreted  by  the 
light  of  more  distinct  assertions,  and  not  the  converse. 
The  second  Adam  gives  life,  indeed,  to  all,  but  under 
a  moral  condition  which  is  not  submitted  to  by  all  ;  f 
the  last  homage  rendered  by  all  to  Christ  if:  may  be  a 
forced  homage  ;  and  if  God  is  one  day  to  be  all  in 
all,§  the  connection  of  the  words  forbids  us  to  think 
of  others  than  those  who  have  already  become  sub- 
jects of  the  kingdom  of  God.  Mercy,  which  is  shown 
toward  the  Gentile  and  JewIshU  world  in  their  totality, 
can  be  manifested  consistently  with  the  perishing  of 
individuals  ;  and  the  reconciliation  of  heaven  and 
earthy  is  accomplished,  even  though  obdurate  oppo- 
nents** are  not  converted  and  saved.     Enough,  that, 

*  2  Thes.  i.  8-9  ;  Rom.  ii.  9-12.  |  i  Cor.  xv.  22. 

X  Phil.  ii.  10.  §  I  Cor.  xv,  28.  ||  Rom.  xi.  32. 

^  Ephes.  i.  10 ;  Colos.  i.  20.  **  2  Thes.  ii. 


340  Theology  of  iJie  Nezv  Testament. 

according  to  the  conception  of  the  Apostle,  no  single 
hostile  power  will  be  able  permanently  to  make  a 
stand  against  the  kingdom  of  God  in  its  triumph,  and 
that  to  such  an  extent  every  discordant  note  will  be 
swallowed  up  in  the  song  of  redemption.*  "The 
problem  here  set  before  us  is,  so  to  conceive  of  the 
aTTwAeia  that  God's  being  all  in  all  may  yet  be  in 
the  widest  sense  possible,  and  so  to  explain  this  latter 
that  the  idea  of  the  aTrwAeta  remains  unchanged" 
(Kling). 

9.  When  the  kingdom  of  Christ  is  completed,  the 
kingly  o^c^  of  the  Son  has  accomplished  its  special 
purpose  ;t  and  although  all  things  continue  to  retain 
their  separate  existence,  they  end  for  and  iii  God,  in 
the  undivided  fulness  of  His  being.t  Upon  Paul's 
conception  of  the  nature  of  God,  full  light  arises  only 
now  we  have  reached  the  end  of  his  doctrinal  develop- 
ment ;  and  from  all  we  have  learnt  at  his  mouth  con- 
cerning the  diverse  activity  and  reciprocal  relationship 
of  the  Father,  the  Son,  and  the  Holy  Ghost,  this 
conception  of  God  bears  no  traces  of  a  dry  deistical, 
far  less  of  a  superficial  Unitarian  character.  The 
Trinity  of  revelation  already  hinted  at  by  the  Apostle 
Peter,§  comes  with  him  ever  afresh  into  the  fore- 
ground,1|  and   however  little   he  is  given  to  abstract 

*  [No  more  is  necessary — in  order  to  realise  to  its  fullest  extent  all 
that  the  Scriptures  tell  us  of  the.  melancholy  condition  of  those  that 
oerish— than  to  be  shut  up  without  hope  of  relief  to  the  consciousness 
of  what  one  has  become  through  his  own  transgression,  in  spite  of  a 
provided  atonement.] 

t  I  Cor.  XV.  27.  X  I  Cor.  xv.  28  ;  compare  Rom.  xi.  36. 

§   I  Peter  i.  2.  1|    i  Cor.  xii.  4-6  ;  2  Cor.  xiii.  13. 


The  Ftitiij'c.  341 

speculations,  it  is  manifest  that  he  not  only  ascribes 
to  the  Son  of  God  a  Divine  nature  and  dignity 
(Sec.  xxxviii.  4,  5),  but  also  ascribes*  to  the  Holy 
Spirit  a  self-consciousness  and  freedom  of  action 
which  necessarily  leads  to  the  idea  of  a  personal 
existence.  To  the  Son  of  God  and  the  Holy  Spirit, 
as  distinguished  from  the  Father,  he  ascribes  an 
activity  which  is  conceivable  only  if  the  divinity  of 
their  nature  is  recognised  and  acknowledged.  Yet 
it  is  especially  the  glory  of  God  the  Father  which  is 
the  final  goal  of  all  that  He  accomplishes — even 
through  the  Son  and  Holy  Spirit — for  the  salvation 
of  the  sinner.f  The  ''  Iji  viajorem  Dei gloriam''  is  the 
highest  watchword,  if  of  any,  certainly  of  the  Pauline 
theology. 

Compare  our  Christologie  H.,  p.  289  and  following, 
with  the  literature  there  adduced.  The  Dutch  works 
of  J.  P.  Briët,  Eschatologie,  II.  p.  198,  and  following. 
On  the  Antichrist,  2  Thes.  ii.,  Chantepie  de  la  Saus- 
saye,  Bijbelsttcdiën,  I.,  p.  65.  The  German  works  of 
Rinck,  die  LeJwe  der  H.  S.  vom  Antichrist,  Elberf., 
1867.  H.  G.  Hoelemann,  die  Stellimg  St.  PaiUi  ztt, 
der  F  rage  iiach  der  Ze  it  der  Wieder k.  Christi,  in  his 
Neue  Bibelstud.,  Leipzig,  1866. 

POINTS  FOR  INQUIRY. 

Nature,  basis,  and  value  of  Paul's  teaching  .concerning 
the  time  of  the  Parousia. — What  is  to  be  understood  by  the 
avBp.  T.  a[x.,  2  Thes.  ii.  3,  and  what  by  t6  Kar^xov,  ii.  8.  ?— 

*  I  Cor.  il  10;  xii.  11.       f  i  Cor.  viii.  6 ;  Rom.  xi.  33-36. 


342  Theology  of  the  New  Testament. 

Have  the  ideas  of  the  Apostle  concerning  resurrection, 
judgment,  &c.,  been  always  the  same,  or  is  a  modification 
to  be  observed  in  them? — Explanation  of  2  Cor.  v.  1-4,  as 
compared  with  i  Cor.  xv.  51-54. — What  difference  is  there, 
according  to  the  teaching  of  Paul,  in  the  condition  of  de- 
parted believers  before  and  after  the  Parousia  of  the  Lord  ? 
—  Does  Paul  distinguish  between  a  first  and  second  resur- 
rection ?~Doctrine  of  the  Apokatastasis  in  the  Pauline 
theology. — Connection  of  the  whole  Pauline  theology  with 
his  conception  of  the  nature  of  God, 


SECTION    XLIII. 

I^mbrttr  Cgpes  ai  §odxxnL 

However  full  and  original  the  Pauline  concep- 
tion of  Christianity  may  be,  it  stands  by  no 
means  alone.  Its  prelude  is  found  in  the 
address  of  Stephen,  its  undertone  in  the 
writings  of  Luke,  its  echo  in  the  Epistle  to 
the  Hebrews ;  and  that  in  such  a  manner  that 
this  last  is,  on  the  one  hand,  a  faithful  reflex 
of  the  spirit  of  the  great  Apostle  of  the  Gen- 
tiles, and  on  the  other  hand,  an  independent 
link  in  the  chain  of  the  earliest  development 
of  Christian  doctrine. 

I.  In  the  days  of  the  Old  Testament,  the  founder 
of  Mosaism  (Sec.  iv.)  stood,  in  a  certain  sense,  alone 
upon  his  intellectual  and  religious  height.  Paul, 
however — the  Moses  of  the  New  Testament — has 
friends  and  spiritual  kinsmen,  who,  each  in  his  own 
manner,  proclaim  the  great  principles  of  Paulinism, 
although  without  attaining  to  the  height  of  the  eieat 


344  Theology  of  the  Neiv  Testaine7tt 

Apostle  of  the  Gentiles.  One  only  do  we  find  among 
them  who  speaks  with  such  force  and  dignity  that 
many  have  thought  they  discerned  in  his  voice  that 
of  Paul  himself  Nevertheless,  the  others  may  not  be 
overlooked. 

2.  Like  other  great  men,  Paul  also  has  his  fore- 
runner. We  find  him  in  Stephen,  with  whom  we 
become  acquainted.  Acts  vi.  and  vii.  The  founda- 
tion-thought of  Paulinism  was  enunciated  by  him. 
Although  not  fully  expressed,  and  certainly  not 
developed  to  its  consequences,  it  was  yet  very  forcibly 
indicated.  This  is  equally  evident  from  the  accusation 
brought  against  him,*  as  from  single  traits  in  his 
defence,  in  which  we  find  a  sharp  polemic  against  the 
same  obdurate  Judaism,  against  which  Paul  after- 
wards rose  so  powerfully  to  plead.  In  Stephen  we 
see  a  first,  as  yet  feeble,  effort  for  the  emancipation 
of  the  youthful  Church  from  the  fetters  which  after- 
wards '  cramped  her ;  he  had  a  prescience  of  that 
which  Paul  clearly  perceived.  In  him,  also,  is  appa- 
rent that  higher  intellectual  aspiration  by  which  Paul 
is  so  greatly  distinguished  from  Peter  and  his  spiritual 
kinsmen.  His  hour  of  death,  finally,  makes  an  im- 
pression upon  the  raging  Saul,  which  the  latter,  even 
as  Paul,  never  forgot. t 

3.  The  Third  Gospel  and  the  Book  of  Acts,  which 
\\c  ascribe,  without  any  hesitation,  to  Luke,  manifest 
a]  .0  a  Pauline  character.  Let  any  one,  for  instance, 
observe  the  universalistic  spirit  which  they  breathe  \% 

*  Acts  vi.  14.  t  Acts  xxii.  20. 

X  See,  for  example,  Luke  iii.  38  ;  Acts  viii.  35-37  ;  compare  i.  8. 


Kmdred  Types  of  Doctrine.  345 

the  contents  and  form  of  many  words  and  deeds  of 
the  Lord,  which  Luke  records  with  manifest  preference, 
and  which,  in  a  certain  respect,  anticipate  the  Gospel 
of  Paul  ;*  the  similarity  of  their  accounts  of  the 
institution  of  the  Lord's  Supper,  of  the  manifestation 
of  the  Lord  which  was  granted  to  Peter,  and  other 
characteristics  which  furnish  indubitable  proof  that 
both  these  writings  proceed  from  the  immediate  circle 
in  which  the  Apostle  moved. 

4.  The  most  manifold  traces  of  Paulinism  are, 
however,  to  be  found  in  the  Epistle  to  the  Hebrews  ; 
which  has  been  not  inaptly  termed  '*  a  jewel  of  the 
Christian  canon,"  and  which,  even  in  itself,  but  espe- 
cially in  relation  to  the  fundamental  ideas  of  Paul,  is 
worthy  of  the  most  careful  attention.  It  is  naturally 
not  in  place  here  to  enter  upon  the  great  number  of 
isagogical  questions  raised  by  this  epistle — or,  rather, 
treatise.  In  our  judgment,  it  was  written  between  the 
years  60  and  70,  for  those  Jewish  Christians  dwelling 
in  Palestine — not  in  the  Diaspora — with  the  distinct 
purpose  of  pointing  out  to  them  how  much  more 
excellent  is  the  new  covenant  than  the  old,  and 
thereby  arming  them  against  the  danger  of  falling 
back  into  Judaism.  The  main  thought— the  theme — • 
is  given,  chap.  viii.  8-13  ;t  and  the  way  in  which  this  is 
developed  is  so  surprising,  that  it  will  be  found  worth 
the  labour  to  become  a  little  better  acquainted  with 
the   doctrinal    peculiarities    of   this   writer.     The  old 

*  Luke  vii.  50;  cap.  xv.  ;  xvii.   7-10  ;  xviii.  14  ;  compare  Acts  xiii. 
38-39- 

t  Compare  J er.  xxxi.  31-34 


54^  Theology  of  the  Nezu  Testament. 

covenant  he  places  high,  but  the  new  dispensation  of 

grace  he  places   yet   much  higher,   and  dwells  most 

emphatically  upon  the  vocation  of  those  for  whom  the 

former  has  been  abolished  and  the  latter  established 

in  its  place. 

5.   How  highly  the  Old  Testament  is  estimated  by 

this  author,  is  at  once  evident  from  the  point  of  view 

in  which  he  regards  it  from  the  beginning      It  is  the 

fruit  of   special   revelations  of    God,*  which    He  has 

formerly   granted    "  at    sundry   times    and    in    divers 

manners."     Without  doubt,  He  is  for  him  the  God 

of   peace.t    who    reveals    His   grace    in    a   wondrous 

manner  in  the  death  of  His  Son  ;  %  yet  this  side  of 

the  Divine  nature  does  not  here  come  distinctly  into 

the  foreground.    With  the  doubtful  exception  of  xii.  7, 

the  .name  of  Father  is  only  once  given  to  GodJ  and 

then  in  a  sense  which  reminds  us  of  a  particular  Old 

Testament    utterance.      He    appears    here    rather   as 

judge  of  all,  whose  judgment  upon  apostate  sinners  is 

terrible, il  but  whose  reward  of  the  good  required  by 

Him   is  equally  certain.^!     His    grace  is   not    passed 

over  in  silence  ;**    but  the  terrors  of  the  Lord,  much 

more  than  His  grace,  form  the  lever  and  incentive  to 

action.     On  the  other  hand,  manifest  emphasis  is  laid 

upon  the  omnipotence   and   faithfulness   of  God,  the 

Creator  of  all  things  out  of  nothing,tt  who  also  doeth 

wonders,:|:+  and  can  swear  by  no   one  higher§ï^  than 

*  Heb.  i.  I.  t  Heb.  xiii.  20.  %  Heb.  ii.  9. 

§  Heb.  xii.  9  ;  compare  Num.  xvi.  22, 

II   Heb.  xii.  23-29;  compare  Heb.  x.  26-31. 

IT  Heb.  vi.  9,  10;  xi.  6,  26.  **  Heb.  iv.  16;  xii.  15. 

tt  Heb.  xi.  3.  XI  Heb.  ii.  4.  §§  Heb.  vi.  13. 


Kindred  Types  of  Doctrine.  347 

himself;  the  Hving  God,*  as  opposed  to  lifeless  idols  ; 
in  a  word  the  Lordf — just  as  Christ  was  before  (vii.  14) 
extolled  as  oitr  Lord  — upon  whom  all  things  are  abso- 
lutely dependent.:!:  His  glory  is  that  of  a  Divine 
hypostasis  (self-existent  being),  reflecting  itself  in  the 
Son,§  and  communicating  itself  by  the  Holy  Ghost, 
who  is  here,  however,  regarded  rather  as  a  gift  than  as 
a  giver.il  The  Trinitarian  distinction  in  the  nature  of 
the  Godhead  is  not  here  so  unambiguously  brought  out 
as  in  the  theology  of  Paul  or  even  of  Peter.  At  least, 
the  indication  of  the  [distinct]  personality  of  the  Holy 
Spirit,  which  has  been  supposed  to  be  present  in  iii.  7, 
ix.  8,  X.  15,  is  more  or  less  doubtful.^ 

6.  Since  such  a  God  has  already  revealed  himself  in 
the  Old  Testament,  it  is  no  wonder  that  our  author 
prizes  very  highly  the  original  record  of  such  revela- 
tion, especially  on  account  of  its  prophetic  character. 
He  so  often  introduces  Old  Testament  citations,  that 
his  writing  in  this  respect  occupies  the  same  place 
among  the  Epistles  as  the  Gospel  of  Matthew  among 
the  Gospels.  Here  and  there,  no  less  than  Peter,  he 
expresses  his  own  ideas  in  Old  Testament  words, 
without  directly  citing  them  as  such.**  It  is,  indeed, 
the  Holy  Ghost  himself  who  is  introduced  as  speaking 
in  Holy  Writ :  the  expressions  Scripture  and  Word 
of  God  here  cover  precisely  the  sam.e  ideas.ff  And 
not    alone    the     Hebrew    original,    the    Alexandrine 

*   Heb.  ix,  14  ;  xii.  22.  f  Heb.  viii.  2.  %  Heb.  vi.  3. 

§  Heb.  i,  3.  II   Heb.  ii.  4  ;  vi.  4  ;  x.  29. 

^  Compare  the  use  of  TrpoïSeTi',  Gal.  iii.  8, 

**  Heb.  xii.  12 ;  xiii.  6.  ft  Heb   iii.  7  ;  x.  15, 


34<^  Theology  of  the  New  Testament. 

translation  also,  is  clothed  for  the  writer  of  this  Epistle 
with  great  authority.  More  closely  than  any  other 
Apostolic  writer  does  he  follow  the  version  of  the 
Seventy  ;  so  far,  indeed,  as  to  adopt  from  them  even 
an  erroneous  rendering — the  translation  of  D^^Ti^  by 
(Tiii[i.a  (x.  5).  With  slight  exception  (x.  30)  he  attaches 
himself  to  this  version  even  in  the  form  of  his  argu- 
mentation ;*  at  the  same  time,  he  regards  rather  the 
spirit  than  the  letter  of  the  words,  which  he  often 
cites  from  memory.  The  whole  of  the  Old  Testa- 
ment is  for  him  one  constant  reference  to  the  Messiah, 
whom,  by  virtue  of  his  peculiar  system  of  hermeneu- 
tics,  he  finds,  where  more  modern  exegesis  would 
possibly  not  even  seek  Him.  From  his  typico- 
symbolic  stand-point  he  understands  without  diffi- 
culty of  the  Messiah  even  that  which  primarily  was 
certainly  not  spoken  definitely  of  Him. f 

7.  To  the  narratives,  likewise,  of  the  Old  Testa- 
ment he  attaches  an  especial  value,  because  he  sees 
in  them  not  only  the  account  of  memorable  deeds, 
but  also  suggestive  types  of  higher  things.  Thus, 
Joshua,:}:  as  also  Melchisedec,§  is  for  him  a  type,  i.e.,  a 
prophetic  symbol  of  the  person  and  work  of  the 
Redeemer.  On  the  one  hand,  he  warns  against  un- 
belief and  disobedience  by  pointing  to  the  example 
of  the  people  of  Israel  ||  and  of  Esau  ;^  on  the  other 
hand,  he  exhorts  to    perseverance    in    the    Christian 

*  Heb.  ix.  16,  17. 

t  See,  for  instance, Heb.  ii.  I3<5 ;  compare  Isaiah  viii.  18. 

X  Heb.  iii.  §  Heb.  vii. 

II  Heb.  iv.  I   2.  IT  Heb.  xii.  16,  17. 


Kindred  Types  of  Doctrine,  349 

race,  by  pointing  to  the  saints  of  the  old  covenant 
as  pre-eminently  patterns  for  believers.*  Great  stress 
does  he  lay  upon  the  spiritual  unity  of  believers  of 
the  old  covenant  and  those  of  the  new  ;t  and  since 
precisely  this  element  of  faith  is  for  him  the  highest 
manifestation  of  the  religious  life,  he  accords  also  to 
Rahab,  Samson,  and  others,  a  place  which,  measured 
simply  by  a  moral  standard,  they  would  possibly  not 
have  deserved.  In  the  high  estimate  he  forms  of 
the  dignity  of  believers  under  the  old  covenant,  and 
in  the  use  he  makes  of  sacred  history,  his  practice 
coincides  in  a  remarkable  manner  with  that  of  Paul 
and  Peter. ij:  Like  the  latter,  also,  he  mentions  with 
honour  the  example  of  Sarah.§ 

8.  In  the  religious  history  of  Israel,  it  is  especially 
the  sacred  rites— notably  the  sacrifices — on  which  this 
writer  dwells  with  manifest  preference.  The  Divine 
origin  of  the  sacrificial  ritual  is  here  everywhere  pre- 
supposed ;i|  and  even  prayer  and  alms  are  regarded 
from  the  point  of  view  of  sacrifice  (v.  7;  xiii.  16). 
Not  all  kinds  of  sacrifice,  however,  are  here  dealt 
with  ;  the  author  directs  his  attention  especially  to 
propitiatory  sacrifices  and  sacrifices  for  sin — between 
which  he  makes  no  further  distinction — as  well  as 
to  those  by  which  the  old  covenant  was  once  inaugu- 
rated.^ The  great  day  of  Atonement  is  for  him  espe- 
cially important;**   as,  moreover,  whatever  concerns 

*  Heb.  xi.  t  Heb.  xi.  39,  40. 

X  Rom.  iv.  ;  1  Cor.  x.  ;  I  Peter  hi.         §  Heb.  xi.  11. 

II   Heb.  xi.  4  ;  compare  Heb.  v.  4. 
TT  Heb.  X-  19-21,  **  Heb.  x.  i ;  xiii.  il. 


350  Theology  of  the  Nezu   Testament. 

the  different  acts  of  the  sacred  ritual,  as  the  shedding 
of  the  blood  and  the  bearing  of  it  for  sprinkling  into 
the  innermost  sanctuary  (ix.  22-24).  The  sanctuary 
itself  is  for  him  a  feeble  image  of  the  higher  heavenly 
reality  (viii.  5),  and  the  high  priest  who  enters  therein, 
performs  a  symbolical  action  which  stands  in  imme- 
diate connection  with  the  pacification  of  the  conscience 
burdened  on  account  of  guilt. 

9.  Nevertheless,  however  great  the  value  of  all  this 
— which  is  evidently  described  by  the  writer  of  the 
epistle  eo?i  aniorCy  and,  as  it  were,  from  his  own  obser- 
vation— it  was,  and  remained,  far  from  sufficing.  It  is 
true  the  law  was  proclaimed  through  the  ministration 
of  angels,*  but  it  contains  only  the  shadow,  not  the 
substance,  of  things  from  its  stand-point  yet  future.f 
Sacrifice,  also,  can  never  sanctify  (rtAeiwcrat)  him  who 
presents  it  :  that  is  to  say,  through  this  the  moral 
goal,  for  which  it  is  required  and  offered,  is  never 
attained.  It  is,  moreover,  offered  by  priests  who, 
themselves  subject  to  sin  and  death,  continually 
succeed  each  other.  %  It  was,  besides,  only  of 
temporary  effect,  and  must,  for  this  reason,  ever  be 
renewed. §  Above  all,  it  procured  forgiveness  only 
for  sins  committed  through  ignorance,  and  could 
produce  only  Levitical,  no  higher  (moral)  purity.ü  It 
was  able,  therefore,  to  preserve  the  transgressor  in 
communion  with  the  theocratic  nation,  but  could  not 
possibly  restore  the  broken  communion  between  God 

*  Heb.  ii.  2  ;  compare  Gal.  iii.  19  ;  Acts  vii.  53. 
t  Heb.  X.  I.  X  Heb.  vii.  23,  27. 

§  Heb.  ix.  25  ;  x.  1-4.  ||  Heb.  ix.  13,  14. 


Kindred  Types  of  Doctinne.  351 

and  the  sinner.*  Thus,  it  had  its  highest  significance, 
not  as  an  adequate  means  of  atonement,  but  as  a 
prophetic  symbol :  the  whole  order  of  Old  Testament 
worship  is  designed  to  point  to  that  better  thing 
which  is  yet  future.f  No  wonder  that  the  old  cove- 
nant was  from  the  beginning  destined  to  be  only  of 
transitory  duration^  It  was,  indeed,  relatively  firm,§ 
but  not  immovable.il  On  the  contrary,  even  the 
prophets  had  proclaimed  a  new  covenant,  an  immov- 
able kingdom,^;  and  naturally,  he  who  remained  at 
the  stand-point  of  the  law,  or  returned  to  it,  came 
thereby  into  conflict  with  the  word  and  spirit  of  this 
old  covenant  itself  This  latter  has  fulfilled  its  des- 
tiny and  attained  its  ideal  in  the  new  ;  and  Christians 
are  consequently  the  true  Israel.  The  relation  in 
which  this  true  Israel  stands  to  the  Church  of  Gentile 
Christians  is  passed  over  in  silence  in  this  epistle. 
The  object  of  the  writer  is  only  to  convince  Jewish 
Christians  that  return  to  a  worship  which  they  had 
forsaken  would  be  simply  an  exchange  of  the  greater 
for  the  immeasurably  less. 

10.  The  dignity  of  the  new  above  the  old  dispensa- 
tion is  also  manifest  from  the  exalted  nature  of  the 
person  who  founded  the  new  covenant.  It  belongs  to 
the  peculiarities  oi  our  epistle  that  this  writer,  yet 
more  than  Paul,**  enters  upon  the  way  of  comparison 
in  order  to  present  before  his  reader  the  glory  of 
Christ.     He  exalts  Him  (A)  far  above  all  saints  of  the 

*  Heb.  X.  4.  t  Heb.  ix.  8.  %  Heb.  viii,  13  ;  x.  9. 

§  Heb.  ii  2.  ||   Heb.  xii.  27 

^  Heb.  viii.  8-13  ;  xii.  26,  and  following.  **  Rom.  v.  12-21. 


352  Theology  of  iJie  Nezu  Testament. 

old  covenant;*  (B)  above  the  high  priest,  who  was 
weak,  sinful,  and  mortal  ;t  (C)  above  the  mediator  of 
the  old  covenant,  with  whom  he  stands  related  as  the 
son  to  the  bond-servant  of  the  house;:]:  (D)  even  above 
the  angels,  the  mediators  through  whom  Moses  had 
received  the  law.§  As  such,  He  has  a  more  distin- 
guished name  than  they — that  of  Son  and  Lord  ; 
performs  a  higher  work  than  the  angels,  and  must 
also  receive  from  them  the  homage  of  adoration.  || 
He  is  even — upon  the  support  of  a  very  important 
declaration  in  the  Psalms^f — here  termed  God,  and 
regarded  as  the  mediate  cause  of  creation  ;  the  ground 
of  the  continued  existence  of  all  things,  the  effulgence 
of  the  glory  of  God.**  "  God  finds  himself  again, 
and  reflects  himself  in  the  Son  as  His  other  self" 
(Tholuck).  That  from  such  a  Christologie  stand- 
point the  personal  pre-existence  of  the  Son  is  under- 
stood, even  though  it  be  indicated  but  in  a  passing 
way,tt  is  self-evident. 

II.  Our  author  defends  the  true  humanity  of  the 
Lord  in  such  a  manner  that  his  Christology  bears  an 
equally  antidocetic  character,  as,  for  example,  that  of 
Luke's  Gospel.  Among  the  testimonies  for  this 
glorious  truth  we  must  not  reckon  Heb.  ii.  i6,  since 
nothing  more  is  there  said  than  that  He  takes  up  the 
case,  not  of  angels,  but  of  Abraham's  children.  But 
of  so  much  greater  weight  is  the  explicit  statement 

*  Heb.  xii.  2,  t  Heb.  v.  1-3  ;  vii.  23. 

X  Heb.  iii.  1-6  §  Heb.  i.  and  ii. 

11  Heb.  i.  4,  and  following.  If  Heb.  i.  8. 

**  Heb.  i.  3.  ft  Heb.  ix.  26. 


Kindred  Types  of  Doetrine.  353 

that  He  became  partaker  of  the  flesh  and  blood  of 
the  children  of  men,*  a  declaration  which  was  early 
used  by  the  Church  Fathers  as  a  weapon  against  the 
Docetae.  Equally  remarkable,  from  this  point  of 
view,  is  the  mention  of  the  days  of  the  flesh — of  the 
strong  crying  and  tears  of  the  Lord  ;t  and  of  His 
descent  from  Judah.J  Far  from  being  regarded  as  of 
no  importance,  the  fact  of  the  Son's  being  truly  man 
is  here  brought  into  immediate  connection  with  the 
work  of  redemption  itself.  He  can  relieve  man's 
misery  only  by  personally  sharing  it;^  and  conse- 
quently, only  by  virtue  of  a  unity  of  nature,  can  raise 
his  brethren  to  his  own  holiness  and  blessed  less,  and 
afford  to  them  the  highest  example  and  patt  .rn.|| 

12.  As  true  man,  nevertheless,  the  Lord  \/as  abso- 
lutely not  raised  above  temptation  to  sin,  Li  no 
single  epistle  of  the  New  Testament  is  His  liability 
to  temptation  more  unequivocally  expressed  than 
here.^j  The  sufferings  of  Jesus  were,  on  this  account, 
of  great  importance,  not  only  for  humanity,  but  also 
for  Himself  Suffering  was  the  great  means  by  which 
He  himself  was  miade  perfect,  and  entirely  fitted  for 
His  exalted  position  ;  yea,  by  which  He  became  the 
ideal  of  humanity.**  Remarkable,  again,  from  this 
point  of  view  is  the  special  value  the  writer  attaches 
to  that  which  took  place  in  Gethsemane.ff  Naturally, 
he  does  not  imply  that  the  Sufferer  w^as  raised  from 

*  Heb.  ii.  14,  irapaTr\r}(Ti(os,  prorsus.  f  Pleb.  v.  7. 

+  Heb.  vii.  14.  §  Heb  ii.  16-18. 

II  Heb  ii.  11  ;  xii.  2.  ^   Heb.  iv.  15. 

**•  Heb.  ii.  5-9  ;  compare  Ps.  viii.  4,  5.         ff  Heb.  v.  7-9. 

A 


354  Theology  of  the  Neiv   Test  anient. 

unholiness  to  holiness,  but  only  that  through  temp, 
tation  He  was  raised  to  the  highest  possible  degree 
of  perfection.  Even  the  recognition  of  such  a  faith 
in  God  as  that  through  which  alone  He  could  stand 
at  the  head  of  a  bright  succession  of  heroes  in  the 
faith,*  proves  of  itself  how  much  he  was  in  earnest  as 
to  the  true  and  holy  humanity  of  the  Lord.  Mani- 
festly, he  seeks  to  bring  Him  as  closely  into  contact 
with  humanity  as  this  can  take  place  without  pre- 
judice to  the  unconditional  acknowledgment  of  his 
Godhead. 

13.  The  dignity  of  the  Lord's  person  stands,  ac- 
cording to  our  Epistle,  in  immediate  connection  with 
His  work.  Precisely  as  Son  of  God  was  He  able  to 
be  not  merely  the  highest  revelation  of  God,t  but  also 
the  founder  of  a  new  and  better  covenant.  Of  this 
better  covenant  He  became  the  surety,:}:  i.e.,  security 
that  it  shall  certainly  be  fulfilled.  The  original  word 
(eyyvos)  does  not  mean  that  He  answers  to  God  for 
the  making  good  of  our  obligations,  but  that  He 
answers  to  us  for  the  fulfilment  of  God's  promises : 
not  of  the  payment  of  a  debt  is  the  question  here, 
?>ut  explicitly  of  the  founding  of  a  covenant.  Only 
he  who  is  led  away  by  the  sound  of  the  words,  can 
here  find  occasion  to  speak  of  the  "  surety-suff*erings" 
of  Christ.  It  is  simply  said  that  in  Christ  is  given  to 
us  the  pledge  of  the  covenanted  promises.  In  sup- 
port of  this  assertion,  the  eye  is  directed  much  less  to 
the  prophetic  and  kingly  offices  of  the  Lord  than  to 

•   Heb.  xii.  2.  *  Heb.  i.  i.  X  Heb.  vii.  22. 


Kindred  Types  of  Doctrine.  355 

the   high-priestly   functions    which    He    had    already 
discharg-ed  on  earth  and  now  continues  in  heaven. 

14.  The  value  of  the  work  of  the  Lord  on  earth  as 
high-priest  of  His  people,  is  shown  in  the  form  of  a 
sustained  opposition  between  the  sacrifice  presented 
by  Him  and  the  sin-offerings  of  the  Old  Testament. 
It  has,  above  all  things,  a  more  exalted  character 
than  these.  If  there  the  blood  of  bulls  and  ofgoats.was 
presented,  here  it  is  the  priest  who  offers  himself  by 
a  moral  act  of  most  unconditional  obedience.  Even 
the  coming  of  the  Lord  into  the  world  is  the  fruit 
and  sign  of  this  obedience,*  which  attains  its  glorious 
culmination  in  His  voluntary  death  upon  the  Cross.f 
To  the  form  in  which  this  death  was  endured,  our 
author  attaches,  in  itself,  no  special  value.  It  seems 
as  though,  in  order  as  long  as  possible  to  spare  his 
Jewish  readers  the  terrible  word,  he  mentions  the 
Cross  only  in  passing,  and  towards  the  end  %  of  his 
epistle,  and  would  reconcile  them  to  the  thought  of 
Golgotha  by  the  suggestive  allusion  to  the  Lord's 
having  there  symbolically  suffered  without  the  gate.§ 
There  is  less  stress  here  laid  upon  bodily  suffering 
than  upon  the  blood-shedding  (ai/xareKxt-o-ta)  regarded 
as  a  personal  act ;  less  upon  passive  suffering  than 
upon  the  tasting,  proving,  experiencing  of  death  in 
all  its  bitterness.il  This  death  is  not  simply  a  lot  but 
an  act,  just  as  little  arbitrary  on  the  part  of  the  Lord 
as  of  the  Father.  On  the  contrary,  this  act  bears  a 
character  perfectly  worthy  of  God  ;  in  the  ordaining 

*  Heb.  X.  5.  t  Heb.  v.  8,  9.  %  Heb.  xii.  2. 

§  Heb.  xiii.  12.  |1  Heb.  ii.  lo. 


35 ö  Theology  of  the  New  Testa^nent. 

of  it  according  to  His  will,  there  were  motives  which 
in  the  highest  degree  became  Him  who  ordained  it.* 
Therein  the  grace  of  God  became  manifest  ;t  and  in 
consequence  thereof  Christ  becomes  not  merely  the 
pledge,  but  also  the  mediate  cause  of  salvation.^ 

15.  This  sacrifice  has,  moreover,  a  higher  aim  than 
all  which  preceded  it.  It  was  not,  like  these,  in 
part  presented  for  the  offerer's  own  sins,§  but  exclu- 
sively on  behalf  of  others.  The  innocent  and  volun- 
tarily-shed blood  becomes  a  ransom  {kvTpoi),  by 
which  an  everlasting  redemption  {KvrpcüaL^)  is  not 
only  symbolized,  but  in  reality  brought  in.  As 
a  sacrifice,  Christ  takes  away||  sins,  in  which  state- 
ment is  implied  that  He  has  first  taken  them  upon 
himself  :  the  taking  away  (oter)  is  a  consequence 
of  taking  them  upon  himself  (porter),  in  the  sense 
of  making  expiation  for  them,  as  the  sacrificial 
victim  symbolically  did  for  the  sins  of  the  offerer.^f 
This  is  especially  manifest  where  the  WTiter  says** 
the  death  of  the  Mediator  was  necessary  for  the 
forgiveness  of  sins  which  were  committed  under  the 
first  covenant  but  were  not  yet  expiated  ;  and  he 
thus  ascribes  to  the  sacrifice  of  the  Lord  a  so-called 
retro-active  efi'ect.ff  Such  an  operation  of  this  sacri- 
fice were  absolutely  inconceivable  if  anything  less 
than  an  objective  expiation  had  here  taken  place. 
In  order  to  bring  this  about,  the  blood-shedding  of 

*  Heb.  ii.  10,  17;  x.  10.  f  Heb.  ii.  10. 

X  Heb.  V.  9.  §  Heb.  vii.  27. 

I|  ai/a0épeiUy  Heb.  ix.  28.  ^  Compare  Isaiah  liii    II. 

»*  Heb.  ix.  15.  ft  Heb.  ix.  2Ó. 


Kindred  Types  of  Doctrine.  357 

Christ  was  indispensable  ;  but  even  this  would  not 
have  been  able  to  effect  its  object,  had  it  not  been,  at 
the  same  time,  the  highest  moral  act  of  unconditional 
obedience.  For  this  offering  He  was  qualified  by  the 
eternal  Spirit  which  was  in  Him,*  and  in  this  sacrifice 
He  is  accepted  as  representing  His  people  who,  now 
spiritually  united  to  Him,  are  well  pleasing  to  the 
Father. t  For  each  of  themij:  has  He  tasted  death — 
on  their  beJialf,  in  the  sense  that  they  are  now 
delivered  from  this  punishment  of  sin.  But  precisely 
on  this  account  there  remains  for  the  man  who 
obstinately  despises  Him,  no  more  propitiatory  sa- 
crifice.^  In  any  case,  the  Levitical  sacrifice  is  for 
ever  abolished,  and  Christ  cannot  be  offered  a  second 
time. 

16.  But  so,  also,  does  this  sacrifice  produce  richer 
fruit  than  all  which  have  preceded  it.  The  Lord 
himself  was  thereby  rendered  inwardly  perfect,  and 
led  up  by  this  path  to  glory.  At  the  same  time  He 
thus  became  meet  to  be  a  Saviour  for  His  people, 
because,  by  virtue  of  innermost  sympathy,  He  entered 
wholly,  so  to  speak,  into  their  condition. |i  As  con- 
cerns them,  our  author  expresses  their  privilege  in 
a  peculiar  manner  when  he  says  they  are,  by  this 
one  offering,  for  ever  made  perfect.%  It  is  not  easy 
perfectly  to  define  the  whole  meaning  of  this  word 
(reA6u.jcr69).  Thus  much  is  at  once  clear,  that  it  must 
be  understood  not  in  a  purely  subjective,  but  in  an 

*  Heb.  ix.  14.  t  Heb.  ii.  11. 

;J;  viT\f>  iravrhs,  Heb.  ii.  9.  §  Heb.  x.  26. 

11  Heb.  ii.  16-18.  %  Heb.  x.  14. 


35^  Theology  of  the  New  Testament. 

objective  sense,  and  must  be  clearly  distinguished 
from  the  sanctification  of  believers.  Christians  are 
sanctified  {ayiaCp^i^voi)  as  being  separated  from  the 
world  and  consecrated  to  God  through  the  holy 
Christ,  who  sanctifies  them  (o  hyia^oiv)*  But,  as 
such,  they  are  already  perfect,  i.e.,  they  have  become 
in  principle  all  that  they  should  be.  The  reAetcüo-is 
includes  consequently  the  Pauline  justification  (èiKatcü- 
(TLs)  and  likewise  redemption  (diroXvTpaaLs)  ;  it  is  the 
restoration  of  the  normal  condition  of  man  before 
God,  with  all  that  follows  therefrom.  They  are  thus 
assured  of  the  purging  (/caöapt(T//os)t  of  their  sins — a 
word  by  which  their  perfect  deliverance  not  merely 
from  the  dominion,  but,  above  all,  from  the  guilt  of 
sin  is  indicated.  Thus  brought  into  a  state  of  peace 
and  freed  from  an  evil  conscience,  they  can  now  serve 
God  without  fear  of  death  ;  the  more  so,  since  the 
devil,  who  had  the  power  of  death,  has  been  morally 
destroyed  %  by  the  death  of  Christ.  Yea,  even 
suffering  need  no  more  trouble  them  ;  it  is  no  longer 
a  punishment  but  a  chastening,  a  sign  of  God's 
fatherly  good-pleasure.§  To  the  throne  of  grace 
they  may  draw  near  with  confidence,!!  as  children 
led  unto  glory,^  ie.,  now  made  partakers  of  the  per- 
fection which  they  already  in  principle  possess,  and 
placed  in  a  position  corresponding  thereto. 

17.  No  wonder  that  a  sacrifice  through  which  so 
much  blessing  is  obtained  has  a  so  much  more 
enduring  power  than  all  others  ;   and  then,  also — in 

*  Heb.  ii.  ii.  t  Heb.  i.  3.  %  Heb.  ii.  14, 

$  Heb.  xii.  5-11.  H  Heb.  iv.  16.  If  Heb.  ii.  10. 


Kindred  Types  of  Doctrine.  359 

opposition  to  these — needs  never  more*  to  be  re- 
peated. In  the  new  covenant  everything  is  eternal,t 
and  the  kingdom  of  God  an  immovable  kingdom.:}: 
It  has  been  wrongly  inferred  from  the  references  in 
Heb.  vi.  4-6,  ix.  15,  x.  26,  that  this  writer  taught  only 
forgiveness  of  those  sins  which  had  been  committed 
before  conversion.  As  the  person,^  so  also  the  work 
of  Christ II  has  in  his  eye  an  ever-abiding  worth  ;  and 
precisely  the  warning  against  a  sin  which  is  never 
to  be  forgiven,  presupposes  that  for  lesser  trans- 
gressions, which  are  the  fruit  of  remaining  weakness, 
no  similar  judgment  is  to  be  apprehended.  The  less 
so,  because  the  work  of  propitiation,  once  accom- 
plished on  earth,  is  unceasingly  continued  in  heaven. 

18.  The  heavenly  activity  of  the  Lord  began  with 
His  glorification  in  heaven,  to  which,  on  account  of  its 
symbolic  importance,  the  highest  value  is  attached  in 
this  epistle.  Manifestly,  the  ascension  is  here  re- 
garded as  a  fact  accomplished  once  for  all.^  Heaven 
itself  is  a  definite  locality,**  with  which  the  innermost 
sanctuary  of  Israel's  temple  could  in  some  sense  be 
compared  ;  or  rather  the  heavenly  things  themselves 
are  invisible  realities,  of  which  the  earthly  form  a  re- 
sembling shadow.  Into  this  heaven  Christ  is  entered  to 
present  His  own  sacrificial  blood  before  the  presence  of 
God  ;  ft  and  Christians  see  the  entrance  thither  opened 
through  Him,  since  by  His  death  the  intervening  veil 


*  Heb  vii.  24-27.  f  Heb.  ix.  12.  %  Heb.  xii.  28. 

§   Heb.  xiii.    8.  1|   Heb.  ix.  12.  II  6>d7ra|,  Heb.   ix.  \2* 

«♦  Iv  v^-nKois,  Heb.  i.  3  ;  viii.  i.  ff  Heb.  ix,  24-27. 


360  Theology  of  the  Nczv   Testament. 

has  been,  as  It  were,  removed  from  before  their  steps.* 
The  work  which  the  Lord  there  accomphshes  on  their 
behalf  is  indeed  a  priestly,  but,  at  the  same  time,  a 
truly  kingly  one.f  He  represents  them  by  inter- 
cession and  sacrifice  ;  but  is,  at  the  same  time — like  a 
second  Melchesidec:|: — the  priest-king,  who  is  clothed 
not  merely  with  the  highest  honour,  but  also  with 
the  highest  power  for  the  vanquishing  of  his  foes,^ 
and  for  the  perfecting  of  the  salvation  of  his  friends.  || 
19.  This  vanquishing  and  this  perfecting  becomes 
manifest  at  the  impending  Advent  of  the  Lord.  He 
is  now  seen  a  second  time,  without  henceforth 
standing  in  any  relation  to  sin,  which  He  has  here 
put  away  (ix.  28).  The  certainty  that  this  parousia 
cannot  be  long  delayed,  gives  an  exalted  importance 
to  the  exhortation  to  patient  endurance.^]"  Then  will 
take  place  the  judgment  (according  to  ix.  27,  after 
death  no  doubt,  but  not  on  that  account  immediately 
after)  which,  in  accordance  with  the  Old  Testament 
standpoint  of  this  writing,  is  constantly  ascribed 
to  God  himself,**  without,  at  the  same  time,  any 
mention  of  Christ.  The  resurrection  of  the  dead  is 
here  only  incidentally  referred  to,ttaad  is  not  more 
fully  treated  of  It  belonged,  indeed,  to  the  first  prin- 
ciples,:}::!: sufficiently  well  known,  and  regarded,  in  all 
probability,  in  the  same  light  by  this  writer  as  by  his 
fellow- witnesses.     Eternal  judgment,  however,  is  here 

*  Heb.  X.   19.  t   Heb.  vii.  25  ;  ix.  24  ;  x.   13. 

X  Heb.  vii.  §  Heb.  x.  13.  ||   Heb.  ix.  28. 

•IT  Heb.  iii.  6,  14 ;  x.  36,  37.  **  Heb.  xii.  23  ;  xiii.  4. 

t+  Heb.  xi.  18,  19.  XX  Heb.  vi.  2. 


Kindred  Types  of  Doctrine.  361 

distinctly  described  as  a  terrible  retribution  upon 
faithless  professors  of  Christ  ;*  whilst  the  future 
blessedness  of  the  faithful  is  represented  as  partici- 
pation in  the  eternal  Sabbath-rest  of  God.f  Never- 
theless, the  eye  of  faith  is  not  directed  exclusively  to 
a  yet  distant  future.  Already  are  the  children  of  the 
new  covenant  brought  into  the  closest  relation  with  a 
perfected  fellowship  in  heaven  (xii.  18-24),  to  which 
belong  the  saints  who  have  fallen  asleep  under  the 
old  covenant,  but  who  only  now,  in  communion  with 
believers  of  the  new,  perfectly  attain  to  their  heavenly 
destination.:!:  Yet  a  last  shock  is  expected  by  the 
writer,  in  the  destruction  of  the  earthly  economy, 
which,  like  the  first  dispensation,  must  pass  away. 
TJien,  however,  he  sees  the  coming  and  remaining  of 
those  things  which  are  immovable.^ 

20.  From  the  possession  of  such  great  privileges 
arises  naturally  the  obligation  of  corresponding 
duties.  Like  the  Epistle  to  the  Romans,  that  to 
the  Hebrews  has,  after  its  theoretical,  also  its  prac- 
tical and  paraenetic  (hortatory)  ||  division.  The  con- 
ception of  the  Christian  life  as  a  life  of  faith,  of  hope, 
and  of  love,  clearly  underlies  the  teaching  of  this 
Epistle.^  A  powerful  incentive  to  active  faith  i.« 
received  from  xi.  1-40;  to  patient  hope,  from  xii. 
1-13  ;  to  holy  love,  from  xii.  14 — xiii.  21. 

21.  The  author's  idea  of  faith  is  as  pure  as  it  is 


*  Heb.  vi.  8  J  X.  26,  and  following,     f  Heb.  iv.  9-1 1. 

X  Heb.  xi.  39,  40.  §  Heb.  xii.  26-28. 

II  Heb.  X.  19;  xiii.  21.  \  Heb.  vl  10-12;  x.  22-24. 


362  Theology  of  the  New  Testament. 

susceptible  of  application  to  all  believers  of  the  old 
and  of  the  new  covenant.  The  great  object  of  this 
faith  is  God,*  whom  he  regards  as  faithful, f  and 
beholds  with  the  eye  of  faith. :[:  In  this,  his  faith,  the 
believer  has  assurance,  even  in  regard  to  those  things 
invisible  and  as  yet  future  ;§  and,  at  the  same  time, 
he  has  confidence  to  draw  near  to  Him  from  whom 
he  is  no  longer  estranged  ||  by  trembling  fear.  With- 
out this  faith  it  is  absolutely  impossible  to  enter  into 
communion  with  God,  and  to  become  well  pleasing  to 
Him  ;  but  precisely  on  this  account  is  it  also  urgently 
necessary,  not  merely  to  persevere,  but  also  to  abound 
therein.^  As  now  faith  is  assured  of  the  reality  of 
invisible  things,  so  hope  looks  forward  to  the  personal 
possession  of  the  same  in  the  future.  To  such  an 
extent  is  this  of  importance,  that  the  Christian 
confession  may  be  called  a  confession  of  hope.** 
Entirely  in  the  spirit  of  Paul,  is  it  here,  also,  pre- 
sented as  an  object  of  glorying,tf  and  as  a  source 
of  patient  endurance,  but  also  of  steadfast  perse- 
verance. :J::{:  Through  suffering  is  this  hope  purified, 
but  by  no  means  destroyed  ;  and  this  suffering  itself 
is  a  chastening  which  comes  from  God,  is  imposed 
in  love,  ministers  to  higher  aims,  and  ends  in  glory.§§ 
The   love,  finally,  which  is  here  commended,  extends 

*  Heb.  vi.  I.  t  Heb.  x.  33.  X  Heb.  xi.  27. 

§  Heb.  xi.  I,  II  Heb.  iv,  15  ;  x.  19-22. 

^  Heb.  iii.  6  ;  x.  22. 
**  Heb.  X.  23.     [According  to  the  reading  of  the  best  MSS.,  in» 
eluding  the  Alexandrine  and  the  Sinaitic] 

ft  Heb.  iii.  6  ;  compare  Heb.  x.  35. 
XX  Heb.  xii.  i.  §§  Heb.  xii.  4-11. 


Kindred  Types  of  Doctrine.  363 

to  all,*  and  especially  to  the  brethren,t  and  of  these, 
again,  most  of  all  to  the  unfortunate  and  necessitous.:|: 
Even  when  the  author  is  commending  love,  his  words 
have  an  entirely  Old  Testament  colouring.^  Bene- 
ficence and  compassion  are  regarded  as  sacrifices : 
the  confession  of  the  name  of  God  as  the  sacrifice  of 
the  lips.ll  From  this  love  arises  the  exercise  of  all 
the  duties  of  godliness,  and  notably  those  of  brotherly 
exhortation  and  intercession,^  of  modesty  and  con- 
tentment,** those  of  obedience  towards  estimable 
leaders,  and,  finally,  that  of  remembering  those  who 
are  fallen  asleep.ff 

22.  The  exhortations  with  which  the  author  urges 
to  the  fulfilment  of  these  duties  are,  in  general,  based 
upon  the  magnitude  of  the  blessings  received ;+:{:  more 
especially  upon  the  glorious  fruits  of  fidelity,  and  the 
terrible  chastisement  of  unfaithfulness.§§  Such  an 
unfaithfulne«^s  he  regards  as  possible  where  a  very 
high  degree  of  Christian  knowledge  and  experience 
has  been  attained  ;  although  it  cannot  be  shown 
that  he  looks  upon  those  for  whom  this  possibility  has 
become  a  reality,  as  being  originally  true  and  living 
Christians.     It  is  remarkable  that  in  the  classic  text 


*  Heb.  xii.  14;  compare  Rom.  xii.  18. 

f  Heb.  xiii.  i.  %  Heb.  xiii.  2,  3. 

§  Heb.  xiii.  2  ;  compare  Gen.  xviii.  i. 

II  Heb.  xiii.  15,  16  ;  compare  Rom.  xii.  I. 

\  Heb.  x.  22-24;  xi^i-  iS' 

**  Heb.  xiii.  4-6  ;  compare  Heb.  xii.  16. 

ft  Heb.  xiii.  7,  17. 

XX  X**/""  ix'^y^^v  (let  us  have  gratitude),  Heb.  xii.  28. 

§§  Heb.  vi.  4-10. 


364  Theology  of  the  New  Testament. 

in  his  epistle,  which  treats  on  this  matter*  (Luther 
calls  it  "  a  hard  knot "),  neither  their  faith,  their  hope, 
nor  their  love  is  mentioned.  Nevertheless,  even  for 
the  most  advanced,  constant  admonition  is  neces- 
sary ;t  and  not  in  themselves,  but  in  God's  faith- 
fulness, have  they  to  seek  the  final  cause  of  their 
rest  and  hope.:}: 

23.  Reference  to  suitable  helps,  by  means  of  which 
such,  a  Christian  life  is  nourished,  is  also  not  wanting 
in  the  Epistle  to  the  Hebrews.  In  general,  grace  is 
mentioned  as  that  by  which  the  heart  is  strengthened  ;§ 
while  the  means  of  grace,  also,  are  not  passed  over  in 
silence.  Only  once  does  the  author  allude  to  the 
rite  of  baptism,||  and  on  another  occasion  he  in- 
directly alludes  to  the  Supper  of  the  Lord.  % 
Especially  is  it  recommended  to  believers,  as  a 
powerful  means  of  help,  to  look  back,  on  the  one 
hand,  upon  their  own  former  condition  and  life's 
experience;**  on  the  other  hand,  and  above  all, 
upon  the  example  of  so  many  ancient  heroes  of  the 
faith,  who,  as  a  cloud  of  witnesses,  surround  them  in 
the  Christian  course.  But  if  they  should  look  upon 
them,  they  had  yet  greater  need  to  fix  the  eye  upon 
their  great  Leader,tt  and  to  watch  lest  they  fall  from 
their  former  height.:}::}: 

24.  From  this  brief  survey  of  doctrines  contained 


*  Heb.  vi.  4-6.  t  Heb.  x.  32. 

X  Heb.  vi.  10,  II  ;  X.  36-39.  §  Heb.  xiii.  9. 

II  Heb.  X.  22.  H  Heb.  xiii.  10. 
**  Heb.  X.  32  and  following  verses. 

ft  Heb.  xii.  1,2.  XX  Heb.  xii.  15. 


Kindred  Types  of  Doctrine.  365 

in  the  Epistle  to  the  Hebrews,  it  is  apparent  how 
this  epistle  may  be  called  "  a  faithful  impress  of  the 
spirit  of  the  great  Apostle  of  the  Gentiles."  Without 
doubt,  there  is  between  the  writer's  mode  of  concep- 
tion and  that  of  Paul,  a  difference  by  no  means 
insignificant.  The  Pauline  doctrine  of  justification  by 
faith,  of  spiritual  communion  with  Christ,  and  the 
universal  destination  of  Christianity,  is  here  not  so 
much  as  glanced  at ;  the  resurrection  of  the  Lord 
receives  only  once  a  passing  mention,*  and  the 
whole  relation  of  Christianity  to  the  old  dispensa- 
tion is  presented  in  some  measure  differently  from  the 
manner  in  which  it  is  represented  by  the  Apostle  of 
liberty.  The  whole  conception  of  the  doctrine  of  sin, 
above  all,  appears,  in  Paul's  teaching,  to  be  much 
deeper.  On  the  other  hand,  however,  it  is  at  once 
manifest  that  the  author — more  than  probably  a 
richly-gifted  disciple  of  the  Pauline  school — contra- 
dicts his  master  in  no  single  respect,  but  rather 
attaches  himself  to  the  Apostle's  doctrinal  develop- 
ment, and  in  his  own  manner  develops,  apologetically, 
the  main  idea  which  Paul,  in  his  Epistle  to  the  Gala- 
tians,  had  developed  polemically.  If  the  conception 
of  Christ  as  the  second  Adam  is  not  found  here, 
yet  the  truly  human,  together  with  the  truly  Divine 
nature  in  Him,  is  certainly  no  less  insisted  on  in 
this  Epistle.  If  with  Paul  the  suffering  Christ  is 
more  especially  a  sacrificial  victim,  while  here  He  is 
at  once  priest  and  victim,  the  one  conception  satis- 
factorily complements    the   other.      Without   doubt 

*  Heb.  xiii.  20. 


5^6  Theology  of  the  New  Testament. 

faith  is  here  more  especially  regarded  in  its  relation 
to  God,  while  in  Paul  it  is  more  especially  regarded 
in  its  relation  to  Christ  ;  but,  in  either  case,  faith 
properly  has  reference  to  the  great  Divine  promises 
of  salvation,  whose  living  centre  is  Christ.  In  no 
case  can  it  be  shown  that  in  our  Epistle  a  radically 
Judaistic  and  a  radically  Pauline  conception  stand  in 
irreconcilable  antagonism  (Baur).  Many  an  essential 
difference  is  to  be  explained  by  the  entirely  excep- 
tional condition  of  the  reader  and  the  definite  aim  of 
the  writer  ;  and,  upon  a  sustained  comparison  with 
Paul,  we  believe  that  just  as  little  is  a  harsh  dis- 
sonance as  an  impersonal  echo  to  be  observed  here. 

On  the  Pauhnism  of  Luke,  see  our  Life  of 
Jesus,  I.,  p.  91.  On  the  doctrinal  ideas  of  the 
Epistle  to  the  Hebrews  in  general,  as  well  as  in 
relation  to  Paul,  our  Christol,  N.  T.,  p.  317-359,  v.  d. 
Ham.  ;  Diss.  TheoL  (1847)  ;  Dale,  Sermons  on  the 
Epistle  to  the  Hebreivs ;  but,  most  of  all,  the  excel- 
lent monograph  of  Riehm,  der  Lehrbegriff  des  Hebr.- 
briefs  dargestellt,  8ic.,  in  2  parts,  Ludwigsb.,  1858, 
1859.  On  the  Christology  of  this  Epistle,  a  Latin 
Programme,  by  C.  B.  Moll,  Halle,  1854,  1855.  On 
the  difficult  place,  cap.  ix.  14,  the  Diss.  Theol.  of 
Boon  Mesch,  Lugd.  Bat.  1825.  On  cap.  xi.,  the  Diss. 
Theol  of  Huet,  Lugd.  Bat.  1824.  On  the  whole 
Epistle,  the  Bijbelstiidiën  of  D.  Chantepie  de  la  Saus- 
saye,  3  parts,  Leiden,  i860.  See  also  v.  Koetsveld, 
Het  Apostolisch  Evangelie,  the  Hague,  1865.  Also 
the  two  appendices  of  Tholuck  to  his  Commentary 
on  this  Epistle  \das  A.  T.  im  iV.]. 


Kindred  Types  of  Doctrine.  367 

POINTS   FOR   INQUIRY. 

To  what  extent  is  the  discourse  of  Stephen  an  anticipation 
of  the  Pauhne  position  ? — What  Pauline  elements  have  the 
writings  of  Luke,  above  those  of  Matthew  and  Mark? — • 
In  what  relation  does  the  investigation  as  to  the  doctrinal 
standpoint  of  the  Epistle  to  the  Hebrews  stand  to  that  as 
to  its  author? — His  doctrine  of  God  and  His  revelation. 
— Of  man  and  of  sin. —  Gf  the  person  and  work  of  the 
Redeemer. — Of  the  diversity  and  the  connection  of  the 
Old  and  the  New  Testament.  —  Christ,  as  opposed  to 
Melchisedec,  Moses,  and  Aaron.  —  The  Epistle  to  the 
Hebrews  compared  with  the  standpoint  of  the  Jewisn- 
Alexandrine  theology  of  this  period. 


SECTION  XLIV. 

Notwithstanding  all  diversity  of  gift  and  of 
mental  constitution  between  Peter  and  Paul 
and  their  fellow-witnesses,  the  unity  of  spirit 
between  both  is  so  manifest,  that  the  latter, 
as  well  as  the  former,  merits  the  name  of  a 
Pillar  among  the  Apostles  (Gal.  ii.  9).  The 
doctrinal  development  of  Paul,  as  a  whole, 
stands  equally  far  above  that  of  Peter  as  the 
development  of  Christianity  itself  in  the  Gen- 
tile world  stands  above  the  original  Judaeo- 
Christianism.  As  the  doctrinal  system  of  Paul 
affords  the  rich  fulfilment  of  the  promise  given 
in  the  Petrine,  so  does  it  in  turn  afford  the 
preparation  and  transition  to  the  profound 
johannine  theology. 

I.  If  we  look  back  from  the  now  completed  Pauline 
circle  of  ideas  upon  the  earlier  contemplated  Petrine 
ones,  then  nothing  strikes  us  more  than  the  greater 


Result  and  Transition,  369 

breadth  of  the  former  above  the  latter.  The  more 
surprising  is  it,  when  we  observe  that  the  indepen- 
dence of  the  Apostle's  testimony,  which  fully  entitled 
him  to  speak  of  his  gospel,  leads  him  in  no  single 
essential  point  into  contradiction  with  the  earlier 
testimony  of  his  fellow-apostles.  On  the  contrary, 
that  right  hand  of  fellowship  which  three  of  them 
extended  to  Paul  and  Barnabas*  is  the  symbol  of  a 
living — and,  precisely  for  this  reason,  anything  but 
monotonous — unity.  The  essential  difference  is  to  be 
so  satisfactorily  explained — partly  from  the  dissimi- 
larity of  the  individuals,  partly  from  that  of  the  field 
of  labour  and  of  aim  in  the  different  witnesses — that 
it  serves  much  more  for  the  estc '>lishment  than  for 
the  undermining  of  the  Apostolic  t^  "imony.  Nothing 
brings  out  more  forcibly  the  superïicial  character — 
with  all  show  of  depth  —  of  the  modern-romantic 
reconstruction  of  the  Apostolic  age  than  an  impartial 
study  of  the  different  Apostolic  types  of  teaching  in 
the  light  of  isagogics  and  psychology. 

2.  The  higher  harmony  of  the  Pauline  with  the 
Petrine  type  of  doctrine  detracts  nothing  from  the 
rich  originality  of  the  former.  It  is  nothing  less  than 
the  first  exceptionally  successful  attempt  of  a  genial 
philosophic  thinker,  enlightened  by  a  higher  spirit, 
to  reduce  to  a  higher  unity  the  infinite  wealth  of 
truth  and  life  revealed  in  the  Gospel.  ''  Never  had 
Christian  truth  been  expressed  with  so  much  of 
wealth  and  of  depth  ;  never  had  it  put  on  a  form  as 
systematic  and  as  rigorous.     It  is  a  totality  of  facts 

*  Gal.  iL  9. 

6  B 


3 /o  Theology  of  the  New  Testament. 

and  ideas  in  which  everything  is  bound  together  and 
interlaced,  and  in  which  the  infinite  diversity  of  details 
reduces  itself  without  difficulty  to  the  unity  of  a 
central  and  fruitful  thought,  which  is,  as  it  were,  the 
corner-stone  of  the  whole  edifice.  One  recognises  in 
this  powerful  dialectic  a  spirit  nourished  by  severe 
studies,  and  singularly  trained  to  all  the  exercises  of 
thought.  Thus,  the  teaching  of  Paul  marks  an  incon- 
testable progress  upon  that  of  James  and  of  Peter  " 
(Bonifas).  The  Pauline  Universalism  stands  related 
to  the  theology  of  Judaeo-Christianism,  as  the  spirit 
of  the  Reformation  of  the  sixteenth  century  to  the 
ecclesiastical  piety  of  the  Middle  Ages.  Yea,  truly, 
"  Paul  serait  le  prince  des  philosophes,  s'il  n'était  pas 
le  plus  grand  des  Apótres  "  (A.  Monod). 

3.  Yet  the  highest  conceivable  development  of  the 
Christian  process  of  thought  is  to  be  found  just  as 
little  in  Paul  as  in  Peter.  The  deepest  insight  into 
the  mystery  of  godliness  is  not  to  be  obtained  in  the 
way  of  acute  logical  developr.ent,  but  in  the  way  of 
spiritual  contemplation.  In  Peter,  it  is  the  voice  of 
memory  and  experience  that  speaks  ;  in  Paul,  there  is 
united  with  this  last  the  power  of  Christian  thought, 
which,  where  necessary,  can  also  wield  the  weapons 
of  a  fine  dialectic  ;  but  it  is  only  John  who,  with 
piercing  eagle -gaze,  penetrates  into  the  deepest 
depths.  The  theology  of  Paul  developes  itself  in  a 
series  of  most  remarkable  antitheses  ;  but  the  com- 
plete reconciliation  of  these  antitheses,  which  is  in 
itself  advantageous,  is  afforded  only  from  the  Johan- 
nine  standpoint.     Apparently,  the  difiference  between 


Result  and  Transition.  371 

John  and  Paul  is  much  greater  than  between  Paul 
and  Peter.  Especially  the  Epistle  to  the  Hebrews 
seems  to  present  one  almost  continual  contrast  to  the 
Johannine  ideas.  Yet,  the  development  of  John's 
ideas  will  teach  us  that  many  a  Pauline  element  here 
first  attains  to  its  full  development,  and  that  not  a 
little  which  is  testified  by  Peter  and  confirmed  by 
Paul,  is,  if  possible,  by  the  Patriarch  of  the  Apostles, 
developed  from  a  yet  higher  point  of  view,  and  yet 
more  profoundly  conceived  of 

Compare,  in  addition  to  works  mentioned  at  end  of 
Sec.  xxxiii.,  the  treatise  of  Tholuck  in  his  Vermischte 
ScJiriften,  II.,  p.  272-329,  Einleit.  Benierkiingen  i7i  das 
Stiidimn  dc7'  Paul.  Briefe,  &c.  As  also  that  of  Paret, 
Paidiis  tend  Jesus  in  the  Jahrbb.  fur  Deutsche  T/ieol, 
1858,  I. 

POINTS   FOR  INQUIRY. 

The  assumed  conflict  of  principles  between  Paul  and  his 
fellow-apostles  tried  before  their  own  tribunal,  Gal.  ii. ;  com- 
pare Acts  XV. — Comparative  view  of  the  Petrine  and  the 
Pauline  theology  in  their  main  points. — Is  there  ground 
for  ascribing,  with  Baur,  to  the  Epistle  to  the  Hebrews  a 
reconciliatory  tendency,  with  the  view  of  harmonising  Paulin- 
ism  with  the  ideas  of  the  Johannine  Apocalypse  ? 


THIRD    DIVISION. 


THE   JOHANNINE    THEOLOGY. 


SECTION  XLV. 
(êtmxïïl  Swmmarg. 

The  doctrinal  teaching  of  John,  the  Apostle 
of  Love,  occupies  not  merely  the  last  but 
also  the  highest  place  In  the  succession  of 
Apostolic  testimonies,  and  to  this  extent  sets 
the  crown  upon  that  which  Paul,  the  Apostle 
of  Faith,  and  Peter,  the  Apostle  of  Hope,  had 
already  placed  In  a  clear  light  It  is  recog- 
nised from  the  Apostle's  own  utterances,  pre- 
served partly  in  the  Gospel  and  Epistles,  partly 
in  the  Apocalypse,  which  we  shall  proceed  to 
examine  singly,  and  precisely  In  this  order. 
In    the  one    and  the  other  he  proceeds   from 


General  Summary.  373 

Christ  as  a  centre,  and  reveals  in  his  pecuHar 
individuahty,  on  the  one  hand,  an  apologetic- 
mystical,  and,  on  the  other  hand,  an  Israelitish- 
prophetic  character. 

I.  As  in  the  natural,  so  also  in  the  spiritual  domain, 
that  which  is  noblest  comes  most  slowly  to  perfection. 
Already  have  Peter  and  Paul  deposed  their  written 
testimony,  and  left  the  scene  of  their  earthly  activity, 
before  the  testimony  of  John  is  heard.  It  is  the  fruit 
of  personal  reminiscence  refined  by  inner  contempla- 
tion, before  which  the  past  reproduces  itself;  and  the 
mystery  of  the  future  also — in  consequence  of  a  new 
revelation — at  once  discloses  itself.  No  wonder  that 
the  Church  of  all  ages  has  attached  the  highest  value 
to  the  testimony  of  the  bosom  friend  of  the  Lord, 
the  venerable  and  profound  Apostle  John.  While 
the  Petrine  bears  a  Jewish-Christian,  the  Pauline  a 
Gentile-Christian  character,  we  here  see  the  whole 
opposition  between  the  Gospel  and  Judaism  on  the 
one  hand,  and  heathenism  on  the  other,  recede 
entirely  into  the  back-ground  ;  and  Christianity  is 
regarded,  in  the  fullest  sense  of  the  word,  as  the 
absolute  religion.  Thus,  the  highest  point  is  attained; 
and,  at  the  same  time,  the  future  development  of 
Church  and  theology  is  sketched  in  broad  outlines. 
The  Petrine  type  is  regarded  by  preference  in  the 
Roman  Catholic,  the  Pauline  in  the  Protestant  de-  ! 
velopment  of  Church  and  doctrine  ;  the  Johannine 
theology  seems  emphatically  destined  to  become  the 
theology  of  the  future. 


374  Theology  of  the  New  Testament. 

2.  The  doctrinal  ideas  of  John  we  learn — yet  more 
than  in  the  case  of  Paul  and  Peter — exclusively  from 
his  own  writings.  Among  these,  the  authenticity  of 
the  Apocalypse,  even  in  the  judgment  of  the  Tubingen 
school,  stands  incontestably  firm,  while  that  of  the 
Gospel  and  the  First  Epistle  begins  to  come  forth 
victoriously  from  the  fiery  ordeal  of  the  latest  ^attack. 
That  also  of  the  second  and  third  epistles,  although 
of  subordinate  importance  for  our  purpose,  can  be 
satisfactorily  defended.  Illustrious  names  show  that 
it  is  possible  to  be  a  truly  scientific  theologian  and 
yet  to  regard  as  authentic  all  the  writings  which  bear 
the  name  of  John  ;  v/hile,  on  the  contrary,  it  is  ever 
more  and  more  apparent  that  the  Presbyter  John,  to 
whom  in  contradistinction  from  the  Apostle,  a  part 
of  these  writings  has  been  ascribed,  is  a  highly  prob- 
lematic, perhaps  imaginary,  person. 

3.  The  order  in  which  the  Johannine  writings  are  to 
be  examined  is  determined  by  the  verdict  of  criticism 
as  to  the  time  of  their  composition.  For  us  it  is  suffi- 
ciently certain  that  the  Apocalypse  was  written,  not 
under  Nero,  but  under  Domitian,  and,  on  this  account, 
after  the  Gospel  and  the  Epistles.  "  The  Johannine 
writings  form  a  trilogy  ;  the  Gospel  basis,  the 
organic  conformation,  the  final  and  eternal  future  of 
the  Church  :  Christ  who  was,  who  is,  and  who  is  to 
come.  The  Gospel,  the  Epistles,  and  the  Apoca- 
lypse "  (Lange).  In  the  contemplation  of  the  Gospel 
as  a  source  of  knowledge  for  the  Johannine  doctrine 
we  must  by  no  means  take  into  account  the  utteranc»; 
of   the    Johannine    Christ,   but    exclusively    those    •'. 


General  Summary.  3/5 

which   the  Evangelist  himself  appears  as  witness  or 
defender.*     (Compare  Sec.  xvii.  3.) 

4.  Scarcely  do  we,  in  the  light  of  these  utterances, 
take  the  first  step  in  the  domain  of  the  Johannine 
theology,  when  it  becomes  apparent  that  it  bears, 
both  in  point  of  contents  and  of  form,  a  highly 
peculiar  character.  John  stands  entirely  alone,  with- 
out any  of  his  fellow-witnesses  having  exerted  on 
him  an}^  appreciable  influence,  such  as,  for  instance, 
Paul  did  on  the  writer  of  the  Epistle  to  the  Hebrews, 
or  Peter  upon  Mark.  His  theology,  as  we  know  it 
especially  from  Gospel  and  Epistle,  bears  the  cha- 
racter less  of  a  doctrinal  development  than  of  an 
animated  witness.  Not  dialectics,  but  intuition  ;  not 
the  intellect,  but  the  feelings  ;  not  the  future,  with  its 
lofty  expectations,  but  the  present,  with  its  priceless 
blessings,  enters  in  the  didactic  writings  of  John  ever 
anew  into  the  foreground.  Only  on  a  single  occasionf 
is  here  indicated  the  opposition  between  Law  and 
Gospel  which  occupies  so  important  a  place  in  Paul  ; 
with  John  the  Gospel  stands  not  only  in  diametrical 
opposition  to  the  law,  but  also  immeasurably  above 
it.  The  cause  of  this  phenomenon  is  not  diffi- 
cult to  discover.  John  probably  never  occupied  so 
strictly  legal  a  standpoint  as,  e.g.,  James ;  much 
less  experienced  such  a  sudden  transition  from 
darkness    to   light  as  Paul.     As   the  sun   causes  the 

*  John  i.  1-18  ;  ii.  21,  22  ;  iii.  16-21  (?)  ;  iii.  31-36  (?)  ;  vi.  64-71  ; 
vii.  39  ;  xi.  51,  52  ;  xii.  14-16  ;  xii.  33,  37-43  ;  xiii.  1-3  ;  xix.  28,  35-37,' 
^'  30»  31 ;  xxi.  23. 

t  John  i.  17. 


3/0  Theology  of  the  New   Testament. 

blossom  to  unfold,  so  had  the  interview  with  Christ 
and  the  continued  contemplation  of  Him*  awakened 
his  spiritual  life  with  silent  but  mighty  power ; 
and  of  this  inner  life,  his  doctrine — so  far  as  we  can 
speak  of  a  doctrine  in  connection  with  him — is  at 
\  once  the  expression  and  the  deciphering.  No  Apostle 
I  has  expressed  more  profound  ideas  with  less  pro- 
I  fusion  of  language.  The  vocabulary  of  John  is  com- 
paratively poor,  but  the  value  of  his  experiences  far 
surpasses  that  of  their  verbal  exponent.  "  L'auteur 
ressemble  a  un  grand  seigneur,  qui  ne  paye  qu'avec  de 
grosses  pieces  "  (Godet).  The  inscription  on  Herder's 
monument  at  Weimar — ''  Light,  love,  life" — embodies 
also  the  fundamental  idea  of  John's  theology ;  but 
who  has  ever  yet  perfectly  fathomed  this  in  the  spirit 
of  the  Apostle  }  This  is  the  more  difficult,  since  the 
different  ideas  are  here  much  less  distinctly  separated 
than,  for  example,  in  Paul,  and  unconsciously,  flow 
into  each  other.  The  Johannine  theology  is  less 
developed  in  breadth  than  in  depth  and  height.  Light 
and  life,  faith  and  knowledge,  sin  and  the  lie,  truth 
and  holiness  are,  with  John,  so  intimately  connected, 
that  here,  if  anywhere,  an  entire  separation  of  the 
doctrine  of  faith  and  of  morals  is  absolutely  im- 
possible. 

5.  As  the  Pauline  theology  bears  an  anthropological 
(Sec.  xxxiii.  4),  so  does  the  Johannine  bear  an  espe- 
cially Christological  character.  Without  doubt,  the 
Apostle  proceeds  in  his  doctrine  from  God,  but  only  as 

•  John  i.  40. 


General  Summary.  377 

He  is  known  in  Christ.  Upon  the  person  of  Christ, 
yet  more  than  upon  His  work,  is  here  manifest  stress 
laid;  the  world,  sin,  the  Church,  the  future,  all  is 
viewed  in  the  light  of  the  historic  manifestation  of 
Christ.  As  in  James,  the  opposition  between  knowing 
and  doing,  and  in  Paul,  that  between  sin  and  grace, 
so,  in  John,  the  contrast  between  darkness  and  death 
out  of  Christ,  and  light  and  life  through  Christ,  is  the 
axis  around  w^hich  all  turns.  The  historic  mani- 
festation of  the  incarnate  Word  in  the  Gospel  and 
Epistle,  the  future  revelation  of  the  glorified  Son  of 
man  in  the  Apocalypse,  is  testified  with  a  power  and 
an  emphasis  which  cannot  be  surpassed. 

6.  In  the  Gospel  and  Epistle  this  testimony  bears 
a  distinctly  apologetic  and,  at  the  same  time,  an 
exalted  mystical  character.  Without  its  being  neces- 
sary to  ascribe  to  the  Fourth  Gospel  a  directly 
polemical  tendency  (design)  as  opposed  to  particular 
persons  or  schools,  we  may  yet  infer  (from  John  xx. 
31)  that  the  aim  of  the  Evangelist  was  to  strengthen 
the  faith  of  his  readers,  especially  in  regard  to  a  time 
in  which  already  to  many  a  doubtful  phenomenon 
appeared.  Now  and  then,  the  apology  becomes  a 
direct  polemic  ;*  but  even  where  he  combats  error,  it 
is  not  by  means  of  a  new  dialectic,  but  by  a  powerful 
witnessing  of  that  which  he  himself  has  passed 
through,  and  has,  in  a  spiritual  manner,  experienced. 
Often  he  loses  himself,  as  it  were,  in  the  contempla- 
tion of  a  past  or  a  future  which,  for  him,  has  become 

*  I  John  iv.  2,  3  ;  2  John  9-1 1. 


3/8  Theology  of  the  New  Testament. 

present  ;  so  that  it  can  be  said  with  truth  of  his 
theology,  "  Elle  n'est  pas  un  produit  de  la  speculation, 
mais  bien  de  la  contemplation  ;  c'est  une  théologie 
essentiellement  mystique,  qui  n'a  besion  que  d'un 
petit  nombre  d'idées  et  d'une  theorie  tout-a-fait  simple, 
pour  edifier  la  vie  qu'elle  veut  faire  naitre  au  fond  de 
1  ame  "  (Reuss). 

7.  In  the  Apocalypse,  on  the  other  hand,  the  Apos- 
tolic testimony  takes  a  higher  prophetic  flight,  but 
without  any  sacrifice  of  its  purely  Israelitish  character. 
On  the  contrary,  it  is  manifest  that  the  seer  is  inti- 
mately famihar  with  the  visions  of  the  Old  Testament 
— especially  those  of  Ezekiel  and  Daniel — and  that 
even  the  most  highly  developed  of  the  Apostles  at 
the  end  of  his  course,  had  by  no  means  torn  himself 
from  the  theocratic-national  ground  in  which  he  had 
once  been  rooted.  He  who  regards  it  as  absolutely 
impossible  that  one  and  the  same  John  should  have 
written  the  Gospel  and  the  Apocalypse,  has  not  duly 
considered  either  the  wealth  of  his  individuality,  or 
the  considerable  period  of  time  which  had  elapsed 
between  the  composition  of  the  one  writing  and  that 
of  the  other,  or  the  great  difference  of  their  contents, 
aim,  and  character.  A  continued  investigation  leads 
rather  to  the  conclusion  that  only  an  Evangelist  like 
this  could  have  written  the  Apocalypse,  and  only  an 
Apocalyptist  like  this  could  have  written  the  Gospel. 

8.  After  what  has  been  said,  we  cannot  greatly 
wonder  that  the  attempts  at  the  treatment  of  the 
Johannine  doctrinal  system  have  been  made  in  very 
different  ways,  and  have  not  always  proved  successful. 


General  Summary.  379 

Especial  reference  is  due  to  the  work  of  Reuss  (Z.  c. 
11.  p.  336),  which  has  developed  this  whole  type  of 
doctrine  out  of  i  John  iv.  9,  as  compared  with  John 
iii.  16  (which  latter  text,  however,  contains  none  of 
John's  own  words).  We  believe  we  shall  remain  most 
true  to  the  historic-Christologic  character  of  the 
Johannine  theology  if,  in  the  examination  of  the 
Gospel  and  Epistle,  we  give  especial  attention  to  the 
Apostle's  representation  of  the  world  out  of  Christ, 
the  appearing  of  Christ,  and  the  life  in  Christ.  In 
the  doctrinal  system  of  the  Apocalypse,  the  article  of 
the  Parousia  is,  from  the  nature  of  the  case,  that 
doctrine  which  demands  the  greatest  attention. 

Compare,  on  John  and  his  theology,  the  Art.  of 
Ebrard  in  Herzog's  R.  E.  VI.  On  the  genuineness  of 
the  Gospel  and  the  Apocalypse,  the  prize  treatise  of 
Niermeijer,  Hague  Society  XIII.  (1852),  and  the  /;//. 
N,  T.  of  Scholten,  Leiden,  1856.  On  the  priority  of 
date  of  the  Gospel  over  the  Apocalypse,  our  Christo- 
logie des  N.  v.,  p.  366-379;  Article  of  Godet  in  the 
Révue  Clirét.  of  1865,  p.  239-249  of  the  Bulletin 
TJiéoL 

On  the  doctrinal  type  of  John,  the  frequently-cited 
writings  of  Schmid,  Messner,  Reuss,  Lechler,  de 
Pressensé,  and  others  ;  above  all,  the  works  on  this 
subject  of  B.  Weiss,  der  JoJiann.  Lehrbegriff  in 
seinen  Griindziigen  tcntersucht,  Berl.,  1862.  Compare 
also  da  Costa,  de  Apostel  Joh.  en  zijne  Schrifte7tf 
Amst,  1854,  p.  103  and  following. 


380  Theology  of  the  New  Testament 


POINTS    FOR  INQUIRY. 

Importance  of  the  Johannine  theology  beside  and  above 
every  other. — The  key  thereto  in  the  history  of  the  Apostle's 
life  and  growth. —  Closer  examination,  comparison,  and 
estimate  of  its  sources.  —  The  peculiar  character  of  the 
Johannine  theology,  as  compared  with  the  Petrine  on  the 
one  hand  and  the  Pauline  on  the  other. — History  of  the 
course  and  the  manner  of  its  special  treatment. — Wherefore 
has  the  treatment  of  the  Johannine  doctrinal  system  been, 
as  a  rule,  less  successful  than  that  of  others  ? — What  is,  in 
its  examination,  according  to  both  sources,  to  be  above 
all  avoided,  and  what  regarded  ? — Truth  and  significance  of 
the  "volat  avis  sine  meta,"  &c. 


FIRST    SUBDIVISION. 


THE   GOSPEL   AND  THE  EPISTLES. 


SECTION   XLVI. 

The  invisible  God,  according  to  the  testimony 
of  John,  reveals  himself  to  the  world  only  in 
and  through  the  Logos,  who  from  the  beginning 
was  partaker  of  his  nature  and  majesty,  the 
mediate  cause  of  creation,  the  light  and  life  of 
men.  The  world,  however,  under  the  delusive 
and  tyrannical  sway  of  its  Prince,  loves  darkness 
rather  than  light,  and  is  on  this  account  subject 
to  the  dominion  of  sin  and  death.  Nevertheless, 
there  have  ever  been  those  of  a  better  mind  who 
are  inwardly  susceptible  of  the  highest  revela- 
tion of  God  in  the  Logos,  which  has  been  of 
old,  especially  in  Israel,  announced  and  prepared 
for. 


382  Theology  of  the  New  Testament. 

1.  In  our  contemplation  of  John's  teaching,  nothing 
strikes  us  so  soon  as  the  loftiness  of  the  Apostle's 
conception  of  God.  God  is  for  him  the  True  One,* 
in  opposition  to  all  vain  idols  ;  light,  f  the  sum  of  all 
moral  perfection,  which  again  concentrates  itself  in 
love,  J  the  fountain-head  of  everlasting  life.§  And  of 
this  God  he  speaks  as  the  Father,  ||  without  doubt  in 
the  consciousness  of  his  filial  relation  towards  Him, 
but,  at  the  same  time,  with  evident  reference  to  the 
mystery  of  the  Divine  being,  revealed  only  in  the 
Son. 

2.  For  God  is  not  only  invisible,^  but  also  is  known 
only  so  far  as  He  reveals  himself;  and  the  centre  of 
this  revelation  is  the  Son,  so  that  even  the  Theophany 
of  the  Old  Testament  was  in  reality  a  Christophany.** 
God's  revelation  in  Christ  is  consequently  for  John 
the  source  of  his  Divine  knowledge  and  conception 
of  God.  The  general  revelation  of  God  in  nature 
and  conscience,  of  which  Paul  speaks,  is  not  with  him 
mentioned  in  this  form  ;  all  that  can  be  known  of  God 
concentrates  itself  for  his  eye  in  the  Logos. 

3.  The  Logos  is  identical  in  the  Johannine  system 
with  the  Son, ft  and  the  reason  why  he  designates 
this  Son  exclusively  in  this  manner  is  to  be  sought 
m  the  peculiar  character  of  the  Gnosis  of  his  days. 
The  Johannine  idea  of  the  Logos  has  its  basis  sub- 
stantially in  the  Old  Testament ;  its  form,  however, 

*  I  John  V.  20.      t  I  John  i.  5.         t  i  John  iv.  8,  16. 
§  I  John  V.  20.      II  I  John  ii.  13;  iii,  I.  ^  I  John  i.  18. 
**  John  xii.  41.  ft  John  i.  14  ;  compare  i.  18. 


The   World  out  of  Christ.  383 

is  to  be  explained  by  the  Alexandrine  philosophy  of 
his  time.  The  difference,  however,  between  his 
doctrine  of  the  Logos  and  that  of  Philo  is  too  great 
to  admit  of  the  former  being  regarded  simply  as  a 
feeble  imitation  of  the  latter.  *'  The  antithesis  is 
absolute  ;  for  that  which  is  for  St.  John  a  truth  of 
the  first  moment,  w^ould  have  been  for  the  Jew  of 
Alexandria  a  horrible  blasphemy.  Between  Philo's 
system  and  the  Gospel,  the  same  difference  is  found 
as  between  the  Therapeutae — taciturn  and  attenuated 
hermits — and  the  first  Christians,  conquerors  of  the 
world  by  their  missions  and  their  martyrdoms  "  (De 
Pressense.)  Rightly  regarded,  John  says  nothing  of 
the  Logos  but  what  is  elsewhere  in  the  New  Testa- 
ment testified  of  the  Son  of  God.  Only  he  says  this 
in  another  manner ;  and  what  he  says  can  be  sup- 
ported either  by  the  letter  or  the  spirit  of  the  Lord's 
utterances,  communicated  either  by  him  or  by  the 
other  Evangelists. 

4.  The  Logos,  according  to  the  teaching  of  John, 
is  partaker  of  the  nature  and  majesty  of  God,  hypo- 
statically  pre-existing  with  Him  in  the  beginning  of 
all  things,  and  is  the  mediate  cause  of  the  creation 
of  all  that  lives  a  created  life.*  John  knows  no 
eternal  matter  owing  to  the  Logos  only  its  present 
form  ;  but  proclaims  an  eternal  Word  of  God  whereby 
all  things  have  been  brought  into  being,  and  in  which 
God  has,  so  to  speak,  expressed  himself.  All  light 
and  life  in  the  world  of  men,  whether  it  be  natural 

*  John  i.  3. 


384  Theology  of  the  New   Testament. 

or  moral,  has  proceeded  from  Him  as  its  centre  ;  and 
the  whole  history  of  the  world  before  Christ  may  be 
regarded  as  foreshadowing  the  conflict  of  this  light 
against  the  darkness  in  humanity. 

5.  For  the  Cosmos,  from  the  nature  of  the  case, 
offers  to  the  Logos  an  obstinate  resistance,  not  because 
it  is  composed  of  material  elements  (i/A?;),  but  because 
it  is  swayed  by  the  power  of  sin.  It  lies  in  evil,*  as 
the  element  in  which  it  naturally  moves.  At  its 
head  stands,  as  the  enemy  of  God,  the  devil,  a 
personal  evil  spirit.  Whilst  there  is  no  further 
reference  either  to  angelology  or  demonology  in  the 
teaching  of  John,  Satanology,  on  the  other  hand, 
occupies  an  essential  place  in  the  Apostle's  doctrinal 
system.  Satan  has  sinned  from  the  beginning,  i.e.^ 
as  long  as  there  has  been  sin.  f  He  wrought  the  first 
fratricide,  +  and  put  the  betrayal  into  the  heart  of 
Judas.  §  Thus  he  accomplishes  his  own  work,  and 
has  his  own  children,  as  opposed  to  the  children  of 
God.  Men  have  evil  of  him,  he  has  it  of  himself, 
because  he  is  by  nature  evil.  How  he  became  so, 
John  does  not  say,  but  just  as  little  that  he  always 
was  so.  This  last  he  not  only  did  not,  but  could 
not  say,  without  at  once  breaking  with  the  idea  of 
God  and  the  conception  of  the  world,  both  of  the 
Old  Testament  and  of  Jesus  himself 

6.  Since  sin  is  of  such  origin,  it  displays  inevitably 
the  same  character  as  he  in  whom  its  power  is  con- 


*   I  John  V.  19.  f  I  John  iii.  8,  aV  o.pxf\i,  not  h'  apxV* 

X  I  John  iii.  12.  §  John  xiii.  2. 


The   World  out  of  Christ.  385 

centrated.  The  Johannine  hamartology  is  less  de- 
veloped than  the  PauHne,  but  not  less  true  and 
profound.  Sin  is  for  him,  in  its  deepest  ground, 
lawlessness,  and  therefore  moral  injustice;*  sin  and 
the  lie  are  with  John  as  inseparably  connected  as 
truth  and  holiness  ;  and  while  life  is  not  conceivable 
without  love,  the  power  of  evil  manifests  itself 
precisely  in  hatred  against  the  brother,!  and  in  the 
love  of  a  world  alienated  from  God.  J  In  consequence 
of  this  the  sinner  remains  necessarily  in  darkness,  for 
as  in  love  is  life,  so  hatred  resembles  death.  The 
conception  of  death  also,  like  that  of  the  world,  is 
with  John  a  thoroughly  ethical  one,  indicative  of  a 
condition  of  spiritual  separation  from  God  which 
naturally  leads  to  physical  death,  and  attains  its 
terrible  point  of  culmination  in  an  absolutely  un- 
pardonable sin.§  So  great  is  the  power  of  sin,  that 
even  in  the  Christian  it  can  be  by  no  means  regarded 
as  overcome,  II  so  that  he  also  consequently  stands 
in  need  of  constantly  renewed  forgiveness,^  although 
absolute  freedom  from  sinning  remains  the  require- 
ment and  the  ideal  of  every  Christian  life.** 

7.  This  universal  sinfulness  of  the  world  renders 
necessary  a  more  especial  revelation  of  the  truth 
and   grace  of   God,   after   the  more  general    one   of 

*  I  John  i.  9  ;  iii.  4-  t  i  Jo^  "i-  12.  if  i  John  ii,  it;- 17. 

§  I  John  V.  16.  [From  the  antithesis,  however,  between  the  fw^ 
and  the  ddvaros  of  ver.  1 6,  the  afiapria  irphs  ddvarov  would  seem  rather  to 
be  one  leading  to  the  death  of  the  body.  Compare  i  Cor.  xi.  30,  and 
James  v.  15.] 

Ii  I  John  i.  8-16.  If  I  John  ii.  2.  **  i  John  iii.  4-ia 

CC 


386  Theology  of  the  New  Testament 

the  Logos  before  his  incarnation.  This  revelation 
proceeds  entirely  from  the  love  of  God,  which  is 
manifested  in  a  lustre  unknown  before,  in  the  sending 
and  giving  up  of  the  Son  *  This,  however,  took  place 
by  no  means  without  preparation  being  made  for  his 
coming  ;  even  before  his  incarnation  the  Logos  stood 
in  a  more  especial  relation  to  Israel  as  his  own, 
although  He  was  rejected  by  that  which  was  by  far 
the  greater  part  of  Israel,  f  The  prophetic  Scripture 
had  proclaimed  Him,:|:  and  especially  the  preaching 
of  the  Baptist  had  prepared  the  way  for  his  arising.  § 
Of  a  preparation  for  his  coming  in  the  Gentile  world 
John  does  not  indeed  directly  speak  ;  he  indicates, 
however,  that  all  light  even  there  has  proceeded  from 
the  Logos,  II  and  that  there  were  by  no  means  wanting 
those  who  were  accessible  to  the  light  and  life  which 
proceeded  from  Him.^ 

8.  For  according  to  the  teaching  of  John,  mankind 
— quite  apart  from  its  relation  to  the  historic  manifes- 
tation of  Christ — is  divided  into  two  originally  different 
classes.  On  the  one  hand  are  children  of  the  devil 
and  of  darkness,  for  whom  faith  on  this  account  is 
morally  impossible,**  and  in  whose  unbelief  the 
Apostle  recognises  the  fulfilment  of  the  secret 
counsel  of  God.  f  f  On  the  other  hand,  however, 
are  also  the  better  minded,  the  children  of  God 
even  beyond  the  confines  of  Judaism, :J::J:  light-natures, 

*  I  John  iv.  9,  lo.       f  John  i.  11-12.       %  John  ii.  17  ;  xix.  36,  37. 

§  John  i.  6,  following.  ||  John  i.  4,  $,  9. 

11  John  xi.  52.  **  [Compare  also  2  Thes.  iii.  2.] 

tt  John  xii.  40.  XX  Jo^^"  ^^-  52. 


The   World  out  of  Christ.  387 

who  hear  the  Gospel  because  they  are  of  God,*  and 
feel  themselves  drawn  to  Him.  Here  the  law  of 
affinity  applies  :  that  which  is  like  is  attracted,  that 
which  is  unlike  is  repelled.  Where,  consequently, 
the  light  arises,  the  friend  of  light  will  seek,  recognise, 
and  prize  it  ;  whilst,  on  the  other  hand,  the  child  of 
darkness  hates  and  resists  it.  That,  however,  this 
difference  in  principle  stands  in  no  kind  of  connection 
with  moral  freedom  and  responsibility — so  that  un- 
belief, traced  to  its  ultimate  source,  were  a  misfortune 
rather  than  a  fault— is  by  John  nowhere  taught.  He, 
on  the  contrary,  evidently  regards  this  unbelief  as 
something  entirely  inexcusable,  and  sees  in  the 
highest  manifestation  of  the  truth  at  the  same  time 
a  manifestation  of  grace  and  life,  of  which  all,  indeed, 
stand  in  need,  but  which  also  is  designed  and  provided 
for  all.  t 

Compare  in  general  on  John's  idea  of  God  the 
treatise  of  L.  G.  Pareau  in  Waarh.  in  Z.,  1844,  HI. 
On  the  doctrine  of  the  Logos,  our  Christologie  des 
N.  T.,Y>-  380  and  following,  the  different  commentaries 
on  this  place,  and  the  work  of  J.  Bucher,  des  Apost. 
Joh.  Lehre  vom  Logos,  Schaffh.,  1856.  Compare  also 
Philippi,  der  Eingang  des  Joh.  Evang.,  and  especially 
— also  as  opposed  to  the  interpretation  of  Beyschlag 
— the  important  monograph  of  Dr.  L.  Th.  Schulze, 
vom  Menschensohn  und  vom  Logos,  ein  Beitrag  zur 
bibl.  Christol,  Gotha,  1867.  On  his  conception  of  the 
two  different  kinds  of  men,  as  opposed  to  the  Gnosti- 

♦  I  John  iv.  6.  t  Jolm  i*  14-18  ;  i  John  il  2, 


T,8S  Theology  of  the  New  Testament 

cising  view  of  Hilgenfeld  and  others,  B.  Weiss,  de¥ 
Johann.  Lehrbegriff.,  p.  128-138. 


POINTS  FOR  INQUIRY. 

The  peculiarity  of  the  Johannine  conception  of  God. — 
Why  have  we  not  appealed  to  the  authority  of  i  John  v.  7  ? — 
What  can  be  deduced  from  John's  teaching  as  to  the 
inter-relation  of  the  Father,  the  Son,  and  the  Holy  Ghost  ? 
— Are  there  also  found,  elsewhere  in  the  New  Testament, 
traces  of  the  doctrine  of  the  Logos  ? — The  sense  of  John  i. 
1-18,  compare  i  John  i.  1-3. — Connection  of  the  Johannine 
doctrine  of  the  Logos  with  the  canonical  and  apocryphal 
writings  of  the  Old  Testament  on  the  one  hand,  and  the 
Alexandrine  philosophy  on  the  other. — The  idea  of  kóo-^os 
in  relation  to  that  of  the  Logos.— Was  John  a  Dualist? — 
What  is  implied  by  John  xii.  40  ? — What  is  the  reading  of 
John  xiii.  2? — What  is  the  sense  of  i  John  v.  16?— The 
difference  detween  the  Johannine  Anthropology  and  that  of 
the  later  Gnosticism. 


SECTION   XLVII. 

t  §.pjj^OTiTg  0f  Cl^rbt. 

The  Logos  became  incarnate  in  Jesus  Christ> 
who  is  true  and  holy  man,  but,  at  the  same 
time,  the  Son  of  God  in  the  supernatural 
sense  of  the  word,  the  Messiah  of  Israel,  the 
Saviour  of  the  world.  His  whole  manifestation 
and  work — both  before  and  after  His  death — 
is  a  continued  revelation  and  communication  of 
truth  and  life,  whereby  the  world  must  either  be 
saved,  or,  in  principle,  even  now  already  con- 
demned. 

I.  The  appearance  of  Christ  on  earth  is,  according 
to  the  conception  of  John,  by  no  means  the  merely 
becoming  visible  of  a  heavenly  being,  hitherto  in- 
visible, but  a  real  assumption  of  the  human  nature 
by  Nim  who  had  not  hitherto  possessed  it,  and  who 
becomes  man  while  remaining  Logos.  Even  before 
His   incarnation,   this    Logos  was   the    Son,*   whose 

*  John  i.  14,  18 ;  compare  i  John  iv.  14. 


390  Theology  of  the  New  Testament, 

intimate  relation  to  the  Father  is  indicated  by  the 
Evangelist  in  a  figure  derived  from  his  own  expe- 
rience.* As  such,  He  has  been  from  the  beginning,! 
and  is  manifested  upon  His  coming  into  the  world. J 
Even  in  speaking  of  His  coming  in  the  flesh,§  and  of 
His  being  sent  by  the  Father, ||  the  idea  of  a  personal 
pre-existence  underlies  the  statement.  So  closely  is 
He  united  to  the  Father,  that  it  is  sometimes  doubtful 
of  which  John  is  speaking.^  In  the  single  epistle  in 
which  the  expression  Jesus  CJirist  does  not  occur,  His 
name  is  referred  to  in  a  highly  significant  manner  ;** 
and,  only  so  far  as  God  is  known  in  Christ,  is  He,  as 
the  True  One,  opposed  to  false  Gods.ff  In  vain  is  it 
sought  to  weaken  the  force  of  these  expressions  by 
insisting  on  the  absence  of  the  wonted  article  before 
the  name  of  God,:|::J:  which,  from  the  first,  is  given  to 
the  Logos.  The  judgment  of  the  ancient  Church, 
which  conferred  upon  John,  as  the  proclaimer  of  the 
Divine  nature  of  the  Logos,  the  name  of  Theologus, 
has  been  perfectly  justified. 

2.  There  is  no  single  reason  for  understanding  the 
well-known  formula,  "The  Word  was  made  flesh',' %% 
of  anything  else  than  of  the  assumption  of  the  whole 
true  human  nature  in  all  its  fulness.  Without  doubt, 
John  also  maintains  the  reality  of  the  human  body  of 
the  Lord; nil  but  with  equal  emphasis  does  he  ascribe 

*  John  xiii.  23.  t  I  John  i.  i  ;  ii.  14.  %  i  John  iii.  5. 

§  I  John  iv.  2,  3.  II  I  John  iv.  14. 

IT  See,  for  example,  i  John  ii.  29  ;  iii.  2,  3. 

*  *  3  John  7.  tt  I  John  v.  20. 

XX  John.  i.  I.  §§  John  i.  14.  ||||  John  xix.  28,  34,  35. 


The  Appearing  of  Christ.  391 

to  Him  a  human  soul  i^vyr\)  and  a  human  spirit 
(irvevixa),  with  its  activities  and  emotions.*  A  denying 
that  Jesus  Christ  is  truly  come  in  the  flesh  (this  is 
something  more  than  to  appear  in  a  human  body)  is, 
in  his  eye,  antichristian.t  Not  simply  in  a  fleeting 
manner  has  the  Logos  revealed  himself,  but  has 
tabernacled  {èa-Kijvoaaev)  for  a  while  in  a  truly  human 
nature,:):  and  His  body  was,  as  it  were,  the  temple  of 
an  indwelling  Divinity. §  Of  a  miraculous  beginning 
of  life,  such  as  Matthew  and  Luke  relate,  no  express 
mention,  indeed,  is  made  by  John  ;  but  it  is  tacitly 
assumed  (postulated)  by  him  in  his  whole  system  of 
Christology,  and  once,  also,  as  it  seems,  is  alluded  to,|( 
although  but  indirectly.  In  no  case,  however,  can 
the  incarnation  of  the  Logos  be  regarded  as  the 
annihilation,  but  rather  as  the  peculiar  revelation,  of 
His  superhuman  glory.  That  in  such  a  personality 
the  liability  to  temptation,^  co-existing  with  the  entire 
absence  of  actual  sin,  is  conceivable  is,  from  the  stand- 
point of  John,  self-evident.  He,  therefore,  emphati- 
cally terms  the  Lord  the  Holy  One,  the  Righteous,** 
and  recognises  in  Him  no  sin,  not  even  the  leastff 
But  with  this  negative  result  he  is  not  content  ;  on 
the  contrary,  he  sees  realised  in  Him  the  ideal  of  the 
highest  perfection  possible  on  earth,:|::|:  as  this  is 
revealed,  above  all,  in  a  love  which  is  combined  with 

*  John  xiii.  21,  irvivfia  ;  I  John  iii.  1 6,  ^vx'fi' 
t  I  John  iv.  2,  3  ;  2  John  v.  7.  X  John  i.  14. 

§  John  ii.  21  ;  compare  Colos.  ii.  9.  ||  John  i.  13. 

IF  John  vi.  15.  **  I  John  ii.  i,  20  ;  iii.  3,  5. 

ft  I  John  iiL  5.  JJ  i  John  ii.  6  ;  iv.  17. 


392  Theology  of  the  New  Testament, 

the  most  exalted  consciousness  of  His  relation  to  the 
Father.* 

3.  That  the  incarnate  Wjrd  is  the  Messiah  of  Israel, 
is  brought  less  prominently  into  the  foreground  in 
John  than  in  Paul  or  Peter.  No  wonder  ;  the  wall  of 
separation  between  Israel  and  the  Gentile  world  is» 
for  his  eyes,  already  fallen  ;  consequently,  also.  Old 
Testament  expressions,  like  Zion,  City  of  God, 
heavenly  Jerusalem,  seed  of  Abraham,  &c.,  do  not 
occur  in  his  writings.  Nevertheless,  he  also  presents 
the  Lord  as  the  one  promised  to  the  fathers,  in  whom 
the  Scriptures  are  fulfilled  ;  yea,  maintains  that  the 
recognition  of  Jesus  as  the  Christ  is  indispensable  for 
salvation,!  and  a  sign  of  the  birth  of  God.iJ:  With 
evident  preference,  however,  he  dwells  upon  the 
universal  design  in  the  manifestation  of  Christ,  which 
had  already  been  indicated  by  the  Baptist,§  and  had 
been  so  emphatically  expressed  i|  by  the  Lord  himself. 
And  if  we  asked,  What  then  is,  properly,  the  great 
aim  of  this  whole  manifestation  and  work  .''  with  his 
Gospel  and  Epistles  in  our  hands,  we  answer :  nega- 
tively, the  taking  away  of  sin  and  the  destroying  of 
the  works  of  the  devil  ;^  positively,  the  revealing  of 
the  truth  and  the  giving  of  life.** 

4.  The  Father  is  interpreted  (tf6y?i(raro)tt  by  and 
in  the  Son  of  His  love.  Without  doubt,  John  is  here 
thinking  of  the  instruction  Xt  of  the  Lord,  but,  above 

*  John  xiii.  I -3.  f  John  xx.  31.       J  i  John  v.  i. 

§  John  i.  29.  II  John  vi.  33.        ^  I  John  iii.  $,  8. 

**  John  i.  16-18  ;  I  John  iv.  9,  10. 
ft  John  i.  18.  Ill  John  i.  5. 


The  Appearing  of  Christ.  393 

all,  of  the  whole  personality  of  Him  in  whom  the 
Truth  and  the  Life  shone  forth  in  unequalled  lustre, 
A  high  degree  of  significance,  on  this  account,  have, 
in  his  estimation,  the  miraculous  deeds  of  the  Lord, 
as  the  beamings  forth  of  His  glory.*  He  sees,  how- 
ever, this  glory  revealed  less  in  single  moments  of 
unwonted  lustre  (the  Transfiguration,  the  institution  of 
the  Supper,  the  Ascension,  &c.),  which  he  rather  passes 
over  in  silence,  than  in  the  resistless  whole  of  the 
historical  manifestation  of  the  Christ.f 

5.  While  the  sending  of  the   Son  of  God   into  the 
world  had   as  its   end  the   giving  of  true   life  to  the 
world,:}:  this  end  is  especially  attained  by  \\\%~jieath  of 
the  Lord.    It  is  remarkable  that,  while  John  elsewhere 
passes  over  the  Old  Testament  sacrifices  in  silence,  he 
nevertheless  presents   the  death  of  the   Lord   in  the 
definite  character  of  a  sin-offering,  by  which  the  guilt 
of-  sin  is  covered. §     In  the  death  of  the  Lord  he  sees 
not   only  the   fulfilment  of  God's  counsel,  in  conse- 
quence of  which  the  true  Paschal  lamb  is  slain   on 
Golgotha; II    not     merely   the    manifestation    of    the 
highest  love  of  the  Lord,  which  calls  for  and  merits 
imitation  ;  ^    but  the  means  absolutely   necessary  for 
the  expiation  of  the  sins  of  the  world.**     Not  merely 
purification  from  the  dominion  of  sin,  but  also  from 
its  guilt  and  curse,  he  brings  into  immediate  connec- 
tion with  Christ's  blood,tt  and  comprehends  in  the 


*  John  ii.  II.  t  John  i.  14 ;  i  John  i.  1-3. 

X   I  John  iv.  9.       §  I  John  ii.  2.       ||  John  xix.  36, 
%  I  John  iii.  16.     **  i  John  ii.  2.      ff  I  John  i.  7. 


394  Theology  of  the  New  Testament 

proclamation  of  the  forgiveness  of  sins  the  main 
import  of  the  Gospel  message.*  He  represents  the 
Christ  as  come,t  i.e.,  as  revealed  in  his  exalted 
character — not  merely  by  the  water  of  baptism,  but 
also  by  the  blood  of  the  Cross,  whereby  the  forgive- 
ness of  sins  is  not  merely  symbolized  but  actually 
realized.  At  the  sam^e  time,  according  to  his  profound 
observation,  J  the  receptive  Gentiles  are  gathered 
together  into  one  communion  with  the  redeemed  of 
Israel.  No  wonder  that  he  regards  a  death  whereby 
so  great  salvation  is  brought  in,  as  the  life  of  the 
world. 

6.  Even  after  the  death  of  the  Lord  is  this  his 
salutary  activity  continued.  Through  the  Holy  Spirit 
He  ceases  not  to  communicate  himself  to  His  be- 
lievers,^ but,  at  the  same  time.  He  himself  remains 
the  Paraclete  of  His  people  as  often  as  they  have 
sinned  anew.||  Thus,  there  exists  between  Him  and 
them  a  constant  communion  of  life  and  of  spirit  ;  and 
one  day  He  will  come  again  to  perfect  the  blessedness 
thus  begun.  Without  doubt,  the  expectations  of  the 
future  in  John  are  much  less  highly  coloured  than  in 
Peter  or  in  Paul.  The  Old  Testament  language 
here  in  great  measure  disappears  ;  the  blessedness  of 
the  future  is  already,  in  principle,  enjoyed  in  the 
present.  This  is  a  consequence  of  the  exalted  mys- 
tical character  of  the  Johannine  theology,  but  gives 
no  right  to  assert  that  his  expectations  are  essentially 


*  I  John  ii.  12.  t  I  John  v.  6.  %  John  xi.  52. 

§  I  John  ii.  27  ;  iii.  24.  ||  John  ii.  2. 


TJte  Appearing  of  Christ.  395 


different  from  those  of  his  whole  surrounding.  He 
also  knows  a  last  hour* — a  day  of  the  revelation  of 
Christ  and  of  judgment  f — in  which  that  which  is 
secret  is  revealed,  and  the  end  of  redemption  is 
attained.  He  also  regards  the  Antichrist  as  the  fore- 
runner of  the  last  decision,  although — as  distinguished 
from  Paul — he  discovers  the  signs  of  the  last  apostasy 
not  so  much  in  lawlessness  as  in  the  denial  of  the 
truth.  We  find  no  single  reason  for  seeing  in  the  one 
and  the  other  nothing  but  "  forms  derived  from  an 
earlier  mechanical  view  of  the  world,  which  show  that 
John  had  not  yet  entirely  risen  above  his  former 
Judaism  '*  (Scholten). 

7.  The  result  of  this  work  of  the  incarnate  Logos 
in  the  midst  of  the  world  cannot  be  other  than 
decisive  for  the  world  itself  The  appearing  of  Christ 
brings  about  separation  (KptVis)  between  the  one  who 
has  the  Son  and  the  one  who  has  Him  not;:{:  or 
rather,  the  difference,  already  present,  unseen  is,  in 
consequence  of  His  coming  and  His  work,  brought  to 
light.  Thus,  the  Christ  becomes  necessarily  judge, 
even  where  He  desires  to  be  Saviour  ;  and  whosoever 
rejects  Him  abides  in  that  death  in  which  he  already 
by  nature  was,  and  from  which  he  can  escape  only  in 
communion  with  Christ.§  According  to  John,  it  is 
absolutely  impossible  not  to  possess  the  Son  and  yet 
to  have  the  Father  ;  ||  to  be  unchristian,  and  yet  to 
serve   God.     And  just  as  little  does  he  open  up  any 

*  I  John  ii.  18.  t  I  John  ii.  28  ;  iv.  17. 

:j:  I  John  V.  II,  12.  §  I  John  iii.  14. 

U  I  John  ii.  23  ;  2  John  v.  9. 


396  Theology  of  the  Neiu  Testament. 

prospect  in  the  future  to  the  obdurate  rejecter  of 
Christ ;  on  the  contrary,  he  anticipates  a  very  different 
issue  to  the  world's  history  than  that  which  absolute 
Monism  pictures  to  itself  It  can  hardly  be  supposed 
that  he  looked  for  a  conversion  of  Antichrist :  rather 
than  this  must  he  regard  even  his  annihilation  as 
conceivable.*  On  this  domain,  also,  the  Apocalypse 
will  afford  us  suggestions  which  we  should  seek  in 
vain  in  the  Gospel  and  Epistles  ;  but  those  already 
examined  prove  sufficiently  that  he  finds  no  less 
difference  in  principle  between  belief  and  unbehef 
than  between  light  and  darkness.  With  what  holy 
indignation  he  is  filled  against  those  who  reject  the 
doctrine  of  Christ  is,  at  least  once,  emphatically 
expressed  ;t  although,  even  in  speaking  of  the  unbelief 
of  his  contemporaries,  next  to  the  tone  of  deep  indig- 
nation, that  of  inner  melancholy  and  intense  grief 
makes  itself  heard.J  Where,  however,  he  is  called  to 
speak  of  the  blessedness  connected  with  life  in  Christ, 
he  knows  not  how  to-  speak  of  anything  less  than 
"grace  in  return  for  grace." § 

Compare,  on  the  true  humanity  of  the  Johannine 
Christ,  Beyschlag,  /.  e.,  p.  141  and  following.  On  the 
Divine  nature  in  Him,  according  to  the  testimony  of 
our  Apostle,  Gess.,  elie  Lehre  von  der  Person  Chr., 
Basle,  1856,  p.  99-115.  On  the  Johannine  Soteriology, 
Lechler,  I.e.,  p.  219  and  following.  On  the  Johannine 
Christ,  our  Apologetical  Prelections,  IV.  ;  Liddon's 
Bampton  Lecture,  on  the  Divinity  of  Christ. 

*  Compare  i  John  ii.  15-17.  t  2  John  7,  9- 1 1. 

+  John  i.  II,  12  ;  xii.  37-43.  §  John  i.  16. 


The  Appearing  of  Christ  397 


POINTS  FOR  INQUIRY. 

What  is  the  sense  of  i  John  v.  20? — Wherefore  is  John 
silent  as  to  the  Lord's  miraculous  birth  ? — Is  there  ground 
for  the  assertion  that  the  Johannine  Christology  contains 
docetic  elements?  —  What  Divine  characteristics  appear 
especially  in  the  Johannine  image  of  Christ? — What  pecu- 
liarities are  displayed  in  the  Johannine  Soteriology  as 
compared  with  the  Pauline? — What  connection  does  the 
Apostle  observe  between  the  work  of  the  exalted  Christ  and 
that  of  the  Holy  Ghost  (John  vii.  39)? — The  Johannine 
description  of  Antichrist. — The  exclusiveneness  of  John's 
love. — The  brief  summary  of  the  Gospel  of  John,  i.  16. 


SECTION    XLVIII. 

fife  in  €hnst 

Where  the  highest  revelation  of  God  in  the 
incarnate  Word  is  believingly  contemplated, 
and  in  this  manner  is  truly  acknowledged,  this 
faith  becomes  the  source  of  a  life  in  communion 
with  Christ — and,  through  Him,  in  filial  relation- 
ship towards  God — which  manifests  itself  in  a 
walk  in  the  light  and  in  love,  and  clearly  dis- 
tinguishes from  the  world,  and  closely  unites  to 
each  other  all  who  possess  it.  Through  this,  its 
spiritual  principle  of  life,  is  the  preservation  and 
victory  of  the  Church  of  the  Lord  assured  ;  its 
glory  and  blessedness,  however,  is  fully  revealed 
only  in  the  day  of  the  coming  of  Christ. 

I,  Although  in  the  Johannine  doctrinal  system  the 
demand  for  fat^/i  is  not  so  constantly  brought  into 
the  foreground  as  in  that  of  Paul,  yet  here  also  faith 
is  spoken  of  as  the  chief  commandment  of  the  Gospel, 


Life  in  Christ.  399 

and  the  great  means  for  overcoming  the  world.*  It 
consists  in  the  upright  acknowledgment  of  Him  in 
His  whole  unique  dignity,t  and  is  the  sign  of  a 
genuine  birth  of  God,:|:  whose  testimony  it  unhesi- 
tatingly accepts.^  As  from  the  nature  of  the  case  it 
is  preceded  by  knowledge,[|  so,  on  its  part,  it  leads  to 
ever  better  knowledge  in  spiritual  things,  which  again 
places  in  a  position  for  ever  fi  mer  faith. ^  Believing 
and  knowing  stand,  therefore,  in  John  so  little  opposed 
to  each  other,  that  the  upright  believer  is,  precisely 
on  this  account,  the  true  Gnosticus.  "  The  true  faith 
is  in  John  a  recognising,  experiencing  faith,  the  true 
knowledge  a  believing  knowledge  "  (Liicke).  In  con- 
sequence thereof  the  Christian  has,  then,  also  an  inner 
assurance  of  the  truth  and  life  ifi  Christ,  which  does 
not  admit  of  any,  the  least,  doubt,  and  even  seeks  no 
further  support  beyond  itself** 

2.  The  believing  contemplation  and  recognition  of 
Christ  is  the  source  of  a  life  which  is  the  embodi- 
ment of  the  highest  possible  blessedness.  It  arises 
m  consequence  of  an  entire  inward  change  as  an 
abiding  inner  principle,  f  f  so  that  it  is  enjoyed  even 
on  this  side  the  grave.  But,  at  the  same  time,  this 
gift  is  a  promise  which  awaits  its  complete  fulfil- 
ment, :J::J:  and  an  ideal  for  the  future  of  the  believer.  ^§ 
This  life  is  found  exclusively  in  personal  communion 
with  Christ,  so  that  to  have   Christ  and  to  have  life 

*   I  John  iii.  23  ;  v.  4-5.  f  Tjo-revetj/  on,  k.t.A.,  John  xx.     3 

+  I  John  V.  I.  §   I  John  v.  9.  I|  i  John  iv.  16. 

^  I  John  V.  13.  **  I  John  v.  10-12.  ff  i  John  iii.  14,  15. 

XX  I  J'^hn  ii.  25.  §§  John  xx.  31. 


400  Theology  of  the  New  Testament. 

signifies  fundamentally  the  same  thing.*  At  the 
same  time,  it  brings  the  Christian  into  a  personal 
relationship  towards  God,  of  which  the  blessedness 
surpasses  every  other  kind  of  happiness.f  For  John, 
also,  sonship  with  God  is  the  highest  privilege  of  the 
believer,  though  between  his  conception  of  it  and  that 
of  Paul  (Sec.  xl.  7),  the  distinction  must  not  be  over- 
looked that  John  regards  this  privilege  almost  exclu- 
sively from  its  ethical  side,  and  especially  directs  the 
eye  to  the  inner  kinship  of  spirit  between  the  children 
and  the  Father.  With  both  John  and  Paul,  perfect 
confidence  before  God  is  the  fruit  of  this  filial  rela- 
tionship ;  and  the  assurance  of  tne  answering  of 
prayer,  of  intercessory  prayer  also,  is,  from  this  stand- 
point, fully  warranted. :|: 

3.  The  new  life  of  the  children  of  God  reveals  itself 
by  a  walk  in  the  light  and  in  love,  without  which 
there  can  be  no  question  of  personal  communion 
between  man  and  the  spotlessly  Holy  One.§  While 
it  is,  however,  morally  inconceivable  that  one  should 
know  God  and  not  keep  His  commandments,  these 
commandments  for  His  people  are  not  grievous.||  It 
is  remarkable  how  John,  who  elsewhere  is  raised  so 
high  above  the  legal  standpoint,  lays  such  evident 
stress  upon  the  doctrine  and  the  commandment  of 
Christ ;  assuredly,  according  to  his  view,  also,  the 
new  life  requires  a  constant  rule  and  bond.     To  love 

•   I  John  V.  12.  t  I  John  iii.  I. 

X  I  John  iii.  22;  iv.  17,  18  ;  v.  14,  15  ;  compare  Rom.  viii.  15,  16  ; 
Gal.  iv.  6. 

§  I  John  i.  5-7.  II  I  John  ii.  3-11  ;  compare  i  John  v.  3. 


Life  in  Christ.  401 

towards  God  and  Christ  he  never  directly  exhorts  ; 
he  presupposes  that  it  is,  in  principle,  present  in 
believers,  but  urges  them  so  much  the  more  power- 
fully, precisely  on  this  account,  to  manifest  it  in  love 
towards  the  brother,  since  the  one  must  stand  or  fall 
with  the  other.*  The  love  of  the  brethren — once  by 
the  Lord  termed  a  new  commandmentf — he,  at  the 
close  of  the  first  Christian  century,  can  already  speak 
of  as  an  old  one  \X  ,but  with  ever  new  power  does  he 
insist  on  its  being  cherished  by  believers,  after  their 
Lord's  own  example.  § 

4.  This  active  love  is  one  with  personal  sanctifica- 
tion— a  sanctification  which  is  nothing  less  than 
the  final  aim  of  the  whole  work  of  redemption.  || 
It  displays  itself  in  a  manful  struggle  against  evil, 
with  the  renouncing  of  the  vain  love  of  the  world.^I 
and  in  a  willing  fulfilment  of  all  that  is  well-pleasing 
to  God.**  With  such  a  state  of  mind,  boldness  before 
God  stands  in  such  immediate  connection  that  it  is 
impossible  to  possess  the  latter  where  the  former  is 
wanting,  and  that  there  can  be  no  question  of  prayer 
even  being  heard  while  the  conscience  inwardly  con- 
demns.ft  One  must  have  read  John  with  peculiar 
eyes,  before  he  can  assert  that  a  conception  wherein 
so  much  of  moral  earnestness  and  tenderness  of 
conscience  is  expressed,  could,  even  in  any  degree, 
conflict  with  the  doctrine  of  free  and  unconditional 
grace.JJ 

*   I  John  iv.  20,  21.  t  John  xiii.  34. 

X  I  John  ii.  7.  §   I  John  iii.  16-18.  ||   i  John  ii.  i. 

\  I  John  ii.  14-16.  **  I  John  iii.  22. 

ff  I  John  iii.  20,  21.  %%  Compare  i  John  i.  7  ;'  ii.  i,  2. 

D   D 


402  Theology  of  the  New  Testame7it. 

5.  Those  who  thus  walk  in  light  and  love  stand  by 
no  means  alone,  but  enter,  on  the  contrary,  precisely 
thereby,  into  the  closest  relationship  towards  each 
other.  Genuinely  Johannine  is  the  presentation  of 
the  Christian  life  as  a  life  of  innermost  communion, 
above  all,  with  Christ,  but  then,  also,  in  Him  with 
God  and  with  fellow-believers.*  His  whole  First 
Epistle  is  a  clearly  discernible  echo  of  the  Master's 
parting  prayer. f  Christians  are  as  such,  brethren; 
and  if  he  addresses  them  as  children,  this^  has  its 
ground  in  his  age  and  in  his  relation  to  them.  Only 
on  a  single  occasion  J  does  he  speak  of  the  Church 
(iKK\r](TLa) — everywhere  else  of  the  mutual  fellow- 
ship (kolvcüvlo)  of  believers  one  with  another,  of  which 
the  peculiar  mark  is  found  to  be  the  pure  con- 
fession of  the  Father  and  the  Son.  Those  who  fall 
away  from  this  communion  show  precisely  thereby 
that  they  never  yet  truly  belonged  to  it.§  Those  who 
belong  to  it  present  a  compact  unity  to  the  world, 
which  hates  and  misjudges  them,||  but  will  not  easily 
seduce  them,  because  their  members  possess  in  the 
Spirit  of  Truth,  which  is  given  to  them,  an  infallible  test 
by  which  to  distinguish  truth  from  error.^[  It  is  thus 
also  absolutely  impossible  that  the  true  believer  should 
fall  for  ever  under  the  power  of  sin.**  The  truth 
remains  with  the  Church  for  evermore;  because  the 
Spirit  of  Truth  is  given  to  herff — that  Spirit  who 


*  I  John  i.  3.     t  John  xvii.  20,  21.    J  3  John  6,  9,  10. 
§  I  John  ii.  ,19.    II  John  iii.  I,  10.      %  i  John  ii.  20,  27. 
**  I  John  iii.  9.  ff  2  John  2. 


Life  hl  Christ.  403 

\^  so  much    more   powerful  than   the   spirit   of  this 
world.* 

6.  The  more  perfect  the  Christian  communion,  the 
more  full  also  is  the  joy.f  While  constant  warning 
against  sin  and  error  is  necessary,^  the  abiding  in 
that  which  they  have  heard  of  Christ  has  the  sure 
promise  of  a  happiness  which  cannot  be  lost.§  In 
principle  already  a  sharer  in  that  which  is  best,  the 
Christian  has  yet  to  expect  something  higher.  That 
in  the  Johannine  doctrinal  system  there  is  nowhere  a 
place  for  Christian  hope  (Köstlin),  is  an  assertion 
which  is  in  itself  incredible,  and  is,  moreover,  con- 
tradicted in  more  than  one  place  in  his  Epistle.  He, 
like  his  fellow-disciples,  sees  the  darkness,  ||  yea,  the 
whole  world,^  pass  away,  because  he  lives  in  the 
expectation  of  the  day  of  the  coming  of  Christ.  The 
many  Antichrists  whom  he  beholds  are  for  him  pre- 
cursors of  the  one,  and,  at  the  same  time,  heralds  of 
the  last  hour.**  While,  then,  all  passes  away,  the 
Christian  abides  eternallyff — has  full  confidence,:!: J 
beholds  God  and  becomes  in  this  manner  like  Him 
(ojuoi09),^§  yet  always  in  such  wise  that  the  personal 
distinction  between  the  Creator  and  the  creature 
is  preserved.  Begun  by  the  believing  contem- 
plation of  the  Logos,||||  the  life  in  Christ  ends  with 
the  future  contemplation  of  the  Father,  and  in  this 
way  with   the  completion    of   that  communion  with 

*  I  John  iv.  4.      f  I  John  i.  4.      %  2  John  8. 
§  I  John  ii.  24,  25.   II  I  John  ii.  8.     ^  I  John  ii.  17. 
**  I  Jolin  ii.  18.    ft  I  John  ii.  17.    J  i  John  ii.  28  ;  iv.  17. 
§§  I  John  iii.  2.      !|||  John  i.  14. 


404  Theology  of  the  New  Testament. 

God  which  has  been  begun  even  here  below.  As  to 
that  which  the  Christian  has  to  look  for  between 
death  and  the  Parousia  of  the  Lord,  John  is  silent. 

7.  A  high  value  attaches  itself  to  the  Johannine 
system  as  we  have  thus  far  learnt  to  know  it,  as 
being — even  when  compared  with  the  greater  wealth 
of  the  Pauline  ideas — the  most  profound  of  the  whole 
New  Testament,  the  crown  of  the  Apostolic  testi- 
mony, and  the  perceptible  echo  of  the  Lord's  own 
words.  Most  of  all  is  this  the  case  in  our  time,  as 
opposed  to  the  arbitrary  separation  between  reHgion 
and  Christianity,  ideas  and  facts,  doctrine  of  faith  and 
doctrine  of  morals.  Christologically,  no  doctrinal 
system  surpasses  that  of  the  Gospel  and  Epistles  of 
John  ;  and  what  is  wanting  therein  eschatologically 
is  satisfactorily  complemented  by  the  Apocalypse. 

Compare  the  treatise  of  Oehler,  der  Glaiibe  tind  die 
Gebiti't  aiis  Gott  in  ihvcr  EinJieit  nach  dein  JoJiann. 
Lehrbegr.  in  the  Tub.  Theol.  Quarterly,  183S,  IV. 
p.  599-622.  Lutterbeck,  /.  c,  II.  p.  290.  The  Com- 
mentaries of  Diisterdieck,  and  also  of  Braune,  in 
Lange's  series.  Graham,  T]ie  Spirit  of  Love:  a 
practical  and  exegetical  commentary  on  the  First 
Epistle  of  John,  London,  1857.  Candlish,  Exposition 
of  iJie  First  Epistle  of  John. 


POINTS  FOR  INQUIRY. 

What  is  the  connection,  according  to  John,  between  faith 
and  the  birth  of  God  (Jk  tov  6eov)  ? — In  what  manner  does  he 
connect  faith  and  knowledge  ? — What  is,  according  to  John, 


Life  in  Christ  405 

the  last  and  surest  ground  of  faith  ? — In  what  relation  does 
he  place  our  love  to  the  love  of  God  towards  us  (i  John  iv. 
19)? — What  similarity  and  what  difference  is  there  between 
his  doctrine  of  the  fellowship  of  believers  and  that  of  Paul  ? 
— On  what  ground  does  he  look  for  the  preservation  and 
victory  of  the  kingdom  of  God? — What  is  the  sense  and 
force  of  I  John  iii.  1-3  ? 


SECOND    SUBDIVISION. 


THE    APOCALYPSE. 


SECTION    XLIX. 

§ibtmt)y    anïr  pannüirg. 

The  difference  between  the  doctrinal  system  of 
the  Apocalypse  and  that  of  the  Gospel  and  the 
Epistles  is,  without  doubt,  important,  but  yet  of 
such  a  kind  as  is  on  the  one  hand  easily 
accounted  for,  and  on  the  other  hand  greatly 
outweighed  by  many  striking  agreements.  ■  For 
a  just  appreciation  of  the  doctrines  of  the 
Apocalypse,  it  is  not  necessary  to  bring  into 
the  foreground  a  definite  view  as  to  the  signifi- 
cation and  design  of  the  prophetic  visions  therein 
recorded.  Even  with  the  greatest  difference 
as  to  the  interpretation  and  value  of  the  book 
of  Christ's  future,  it  can  be  shown — spite  of 
much  opposition — that  with  all  that  it  contains 
of  a  peculiar  or  enigmatical  character,  it  reflects 


Diversity  and  Harmony.  407 

(as  to  Its  main  contents)  in  a  louder  echo  the 
testimony  of  the  Apostles  and  Prophets,  and  in 
so  far  forms  a  worthy  close  to  the  canon  of  the 
New  Testament. 

1.  It  is  not  easy  to  form  a  just  estimate  of  the 
Apocalypse.  Like  other  books  of  the  New  Testament, 
this  also  has  passed  through  a  period  first  of  over- 
estimation,  then  of  neglect,  which  has  been  succeeded 
only  in  recent  times  by  a  truer  appreciation.  We 
thankfully  recognise  how,  from  diiferent  sides,  light 
has  been  shed  on  this  mysterious  domain,  but  at  the 
same  time  remember  that  we  are  not  called  in  this 
place  to  seek  the  key  to  the  enigma  of  the  Apocalypse, 
but  only  to  develope  the  doctrinal  system  of  this  book. 

2.  The  first  impression  which  the  Apocalypse  calls 
forth,  as  compared  with  the  Gospel  and  the  Epistles 
of  John,  is  certainly  that  of  the  greatest  difference. 
John  the  Evangelist  stands  in  many  respects  nearer 
to  Peter  and  Paul  than  to  the  Apocalypticus.  The 
series  of  oppositions  between  the  John  of  the  Apoca- 
lypse and  the  John  of  the  Gospel,  may  be  continued 
almost  without  end.  Between  the  contents  of  the 
two  writings,  the  difference  is  not  less  than  between 
their  language  and  style.  Equally  do  they  differ  in 
their  relation  to  the  Scriptures  of  the  Old  Testament 
We  cannot,  therefore,  be  surprised  that  the  compo- 
sition of  these  two  writings  by  the  same  person  is 
doubted  even  by  those  who  merit  no  reproach  less 
than  that  of  an  arbitrary  criticism. 

3.  Yet  critics  have  not  too  strongly  expressed  them- 


408  Theology  of  the  New   Testament. 

selves  when,  in  recent  times,  they  have  repeatedly 
asserted  that  scarcely  for  the  authenticity  of  any 
single  writing  of  the  New  Testament  can  more 
manifold  proofs  be  adduced  than  for  that  of  the 
Apocalypse.  Even  the  most  negative  school  has 
defended  its  Johannine  origin.  Spite  of  sharp  con- 
trasts in  regard  to  contents,  style,  and  mode  of 
thought  between  the  two  writings,  there  are  not 
wanting  remarkable  instances  of  agreement  ;  con- 
firming as  well  the  identity  of  authorship  as  the  time 
of  composition  of  the  Apocalypse,  as  not  before  but 
after  that  of  the  Gospel  and  Epistles  (Sec.  xlv.  3.) 
If  we  consider  that  in  the  one  the  calm  historian 
(kv  vol),  in  the  other  the  ecstatic  prophet  {Iv  nv^viLari) 
arises  ;  that  there  the  spontaneity,  here  the  receptivity 
of  the  Apostle  is  especially  active  ;  that  the  revelation 
granted  him  from  above  attached  itself  to  that  of  the 
Old  Testament,  and  that  the  main  lines  of  thought, 
begun  in  Gospel  or  Epistle,  are  carried  through  in 
the  Apocalypse  (not  the  reverse),  then  it  is  manifest 
that  here  also  the  opposition  is  to  be  found  upon  the 
surface,  the  harmony  in  the  depths. 

4.  In  the  Apocalypse,  also,  the  person  of  the 
Lord,  the  Christ  as  He  comes  in  His  kingdom,  is 
the  centre  of  the  whole.  Not  less  than  in  Gospel 
and  Epistle  is  homage  rendered  to  His  true  humanity. 
He  is  of  Judah  and  David  ;*  the  child  of  the  Old 
Testament  church  ;t  was  truly  dead,  and  is  yet  seen 
in  heaven  with  the  tokens  of  His  having  been  slain.  + 

*  Rev.  V.  5  ;  xxii.  16.  f  Rev.  xii.  1-5.  %  Rev.  i.  18;  v.  6. 


Divefsity  and  Harmony.  409 

But  He  is  at  the  same  time  partaker  of  the  nature 
and  majesty  of  God,  and  ascribes  to  himself  Divine 
names  and  attributes.*  It  is  true  He  has  received 
everything  of  the  Father,  f  and  into  the  glorification 
of  this  Father  is  resolved  also  the  homage  presented 
to  Him.t  But  yet  directly  to  Himself  is  the  incense 
of  adoration  kindled  ;§  sovereignly  does  He  dispose 
of  the  angels  as  Lord  and  Ruler,  ||  and  as  Word  of 
God^I  He  bears  a  name  of  which  the  deep  signi- 
ficance is  already  known  to  us  from  the  fourth  Gospel. 
In  the  presence  of  such  facts  some  amount  of  courage 
is  necessary  to  hold  (with  Baur)  that  the  Christology 
of  thé  Apocalypse  does  not  rise  essentially  above  the 
Ebionite  standpoint.  The  impartial  student  will 
agree  with  a  critic  of  the  most  advanced  school 
(Reuss):  "On  doit  reconnaitre  sans  hesiter  que  Christ 
dans  I'Apoc.  est  élevé  au  niveau  de  Dieu." 

5.  It  is  nevertheless  not  so  much  in  relation  to 
the  Father  as  to  His  Church  that  the  Lord  is  here 
presented,  and  presented  especially  in  His  royal 
character  and  dignity.  It  is  true.  He  appears  here 
also  as  the  witness  of  the  truth,**  whose  com- 
mandments challenge  obedience, ft  and  His  atoning 
work  is  referred  to  in  a  like  spirit  as  in  the  Gospel.  J :J: 
Not  as  the  Lion,  but  above  all  as  the  Lamb 
{dpviov),  is  the  homage  of  heaven  rendered  to  Him; 
and  even  where  He  is  angry  He  does  not  deny  this 

*  Rev.  L  II,  18 ;  ii.  2,  13,  23.              f  Rev.  i.  I  ;  ii.  28  ;  iii.  12. 

X  Rev.  V.  13,  14.                  §  Rev.  v.  8.  II  Rev.  xxii.  16. 

II  Rev.  xix.  13.                  **  Rev.  i.  5.  ft  Rev.  xxii.  14. 
XX  Rev.  L  5 ;  v.  8,  9  ;  vii.  14. 


410  Theology  of  the  New  Testament. 

His  character.*  As  the  priest-king  f  He  reveals 
himself,  who  unceasingly  loves  His  church,:):  and 
watches  over  its  highest  concerns.  §  But  in  this,  his 
kingly  character,  is  He  clothed,  not  merely  with  the 
highest  honour,  but  also  with  the  most  boundless 
omnipotence,  ||  and  exercises  this  not  only  in  relation 
to  the  church,  but  also  in  relation  to  the  world,  which 
He  overcomes  and  creates  anew  according  to  the 
counsel  of  the  Father,  of  which  the  book  is  placed  in 
His  hands.  ^ 

6.  In  the  idea  of  God  as  presented  in  the  Apo- 
calypse, this  peculiarity  is  to  be  observed,  that  while 
in  the  Gospel  and  Epistles  the  moral  attributes  of  the 
Divine  nature  are  brought  into  greater  prominence, 
here  it  is  the  metaphysical  properties  which  are 
brought  into  the  foreground  ;  a  natural  consequence 
as  well  of  the  contents  of  the  book  as  of  its  manifest 
attachment  to  the  prophecy  of  the  Old  Testament. 
God's  omnipotence,  his  infinite  and  unchangeable 
nature,  is  here  especially  referred  to.  He  is  the 
God  of  the  holy  prophets,  of  the  Apostles  of  the 
Lamb,  and  of  the  twelve  tribes  of  Israel  ;**  the  God 
who  makes  all  things  new,tt  and  establishes  his 
dwelling  among  men.JJ  Of  seven  spirits  before  his 
throne,  mention  is  also  made,§§  as  symbolical  of  the 
manifold  character  of  the  gifts  of  the  Holy  Ghost ; 
whilst  even  in  the  beginning   of  the  Apocalypse  a 

*  Rev.  vi,  i6.  t  Rev.  i.  9-20.  %  Re'v    i.  5. 

§  Rev.  iii.  19,  20.  ||  Rev.  ii.  and  ÜL  ^  Rev.  v.  1-7. 

**  Rev.  vii.  5  ;  xxii.  i6.  ft  Rev.  xxi.  5;  compare  Is.  Ixv.  17 

XX  Rev.  xxi.  3  ;  compare  Ez.  xxxvi.  §§  Rev.  iv.  5. 


Diversity  and  Harmony.  411 

trace  of  Trinitarian  distinction  is  revealed,*  without, 
however — any  more  than  in  the  Gospel  and  Epistles 
— this  distinction  being  drawn  with  dogmatic  severity. 
7.  As  regards  the  creature,  the  Apocalypse  is  as 
rich  in  point  of  angelologyf  as  Gospel  and  Epistle 
are  poor  in  this  respect ;  at  the  same  time,  the 
rendering  of  religious  homage  to  these  higher  beings 
is  here  not  less  strongly  deprecated  than  by  the 
Apostle  Paul  himself  :|:  The  anthropology,  on  the 
other  hand,  is  entirely  the  same.  The  world,  for  the 
Apocalypse,  as  for  the  Gospel  and  Epistle,  lies  in 
wickedness,  and  ripens  for  the  judgment  of  God;  and 
this  as  a  consequence  of  Satanic  influence.  §  The 
grace  proclaimed  here,  ||  as  in  the  Gospel,^  is  the 
only  one  that  saves;  and  the  faith  which  manifests 
itself  by  keeping  the  commandments  is  the  first 
duty  of  the  sinner.**  Works  do  not  precede,  but 
follow  believing  ;tt  and  perseverance  even  in  the 
midst  of  the  severest  trials  is  the  peculiar  fruit  of 
faith. :}:+  The  blessedness  in  this  manner  experienced 
is  here,  as  in  the  fourth  Gospel,  presented  under  the 
image  of  satisfaction  and  refreshment,  §§  attainable 
for  all  without  exception  ;  and  those  who  partake 
of  it  are  spoken  of  as  redeemed  unto  God  out  of 
all  nations,  nil  We  find  in  the  Apocalypse  not  even 
the  slightest  polemic  against  the  Pauline  universalism, 

*  Rev.  i.  4-6.  t  See,  for  example,  Rev.  xvi.  5. 

X  Rev.  xxii.  8,  9  ;  compare  Col.  ii.  18.  §  Rev.  xii.  9,  10. 

II  Rev.  i.  4;  xxii.  21.  ^  John  i.  14,  16,  17. 

**  Rev.  xiv.  12  ;  xxii.  17;  Ao/*i3ov6T«  Swpéav. 

ff  Rev.  xiv.  13.  t+  l^ev.  xiii.  to. 

§§  Rev.  vii.  17;  xxi.  6.  Ulj  Rev.  vii.  9. 


412  Theology  of  the  New  Testament 

and  just  as  little  the  giving  of  direct  or  indirect  en- 
couragement to  Jewish  particularism.*  The  position 
of  distinction  which  is  here,  in  isolated  instances, 
conceded  to  Israel,  is  partly  only  a  relative  pre 
eminence,  partly  is  entirely  in  the  spirit  of  the  Lord,  f 
and  of  the  great  Apostle  of  the  Gentiles.  J 

8.  The  eschatology  is  that  part  of  the  doctrinal 
system  of  the  Apocalypse  which  is  by  far  the  most 
fully  developed.  It  is  true  there  is  here  by  no  means 
wanting  the  idea  of  a  preparatory  and  spiritual 
coming  of  the  Lord  ;§  but  yet  the  visible  coming 
upon  the  clouds  of  heaven  is  far  more  loudly  pro- 
claimed, II  Whilst  the  departed  even  now  consciously 
live,^  and  while  the  blessedness  of  the  God-fearing 
dead  is  already  begun,  the  final  decision  for  the  seen 
and  unseen  world  is  made  only  at  the  glorious  coming 
of  the  Lord.  It  is  not  easy  accurately  to  delineate 
the  prospect  here  opened  before  us  :  "  The  figurative 
character  of  the  Revelation  renders  it  frequently 
impossible  to  arrange  with  dogmatic  precision  the 
underlying  thoughts"  (Baur).  But  thus  much  at 
least  is  certain,  John  regards  this  coming  as  nigh 
at  hand,**  as  in  point  of  time  undeterminable, ff  as 
glorious  and  decisive.  :J:J  Its  preludes  are  with  him 
essentially  the  same  as  those  mentioned  by  the  Lord 
in  his  eschatological  address  of  Matt,  xxiv.,  and  are 

*  Compare  Rev.  xiv.  6  ;  xxii.  2.  f  Jolin  iv.  22. 

X  Rom.  ix.  1-5  ;  Gal.  vi.  i6.  §  Rev.  ii.  5  ;  iii.  20. 

II  Rev.  i.  7  ;  xiv.  14  ;  and  following.  H  Rev.  vi.  9,  10. 

**  Rev.  iii.  11  ;  xxii.  10.  ft  Rev.  iii.  3;  xvi.  15. 
XX  Rev.  xix.  11-16. 


Diversity  and  Harmony.  413 

presented  under  the  figures  of  three  successions  of 
seals,  of  trumpets,  and  of  vials  of  wrath — symbols  of 
the  judicial  visitations  of  God  ever  increasing,  fre- 
quently interrupted  only  by  short  intervals,  but  which 
are  constantly  responded  to  by  an  obdurate  im- 
penitence on  the  part  of  man.  They  prepare  the 
way  for  the  coming  of  Antichrist,*  the  Beast,  with 
his  two  confederates,  Satan  and  false  prophecy  ;  at 
the  same  time  he  is  supported  by  the  hostile  world- 
power,  which  is  presented  under  the  image  of  an 
impure  woman  sitting  upon  the  beast.  The  conflict 
of  this  world-power  against  the  kingdom  of  God 
hastens  the  approaching  decision,  the  fall  of  Babylon, 
the  millennial  kingdom,  and  the  first  resurrection,  f 
After  this  comes  the  last  conflict  against  the  repressed 
but  by  no  means  annihilated  world-power,  which  is 
followed  by  the  resurrection  of  all  the  dead,  the 
general  judgment,:}:  and  the  final  renewing  of  heaven 
and  earth,  §  after  which  even  the  eye  of  a  John  sees 
nothing  save  an  endless  blessedness  of  God's  people, 
and  an  endless  punishment  of  the  enemies  of  his 
kingdom.  II  Manifestly,  the  prophet  looks  for  an 
enduring  period  of  prosperity  and  of  peace  for  the 
long-oppressed  kingdom  of  God,  to  be  broken  only 
once  by  a  final  conflict,  that  after  its  last  perfect 
triumph  this  kingdom  may  shine  forth  in  undimmed 
brightness  in  heaven  and  earth.  But  even  here  we 
meet  with  glimpses  of  a  future,  of  which  a  distant 

*  Rev.  xiii.  i  ;  compare  Dan.  vii.  8.  f  Rev.  xx.  i-6. 

X  Rev.  XX.  7-15.      §  Chaps,  xxi.  and  xxii.      ||  Rev.  xiv.  11  ;  xx.  10 


414  Theology  of  the  New  Testament. 

prospect  has  been  before  opened  to  us,*  but  which 
has  been  hitherto  less  plastically  delineated. 

9.  An  impartial  survey  of  the  doctrinal  system  of 
the  Apocalypse  reveals,  on  the  one  hand,  how  many 
an  earlier  or  later  objection  to  this  book  rests  on 
a  misunderstanding  or  a  prejudice,  and  on  the  other 
hand,  how  the  prospect  here  opened  up  by  no  means 
stands  alone  in  Holy  Scripture,  but  is,  as  it  were, 
the  crown  of  that  stem  whose  foliage  is  spread  forth 
before  our  eyes  in  the  prophetic  and  Apostolic 
writings  of  the  Old  and  the  New  Testament.  As 
streams  lose  themselves  in  the  ocean,  so  do  all  the  ex- 
pectations of  blessedness  opened  to  us  in  Scripture 
unite  in  the  Apocalyptic  perspective;  and  precisely 
to  the  latest  book  of  the  New  Testament  the  investiga- 
tion as  to  the  higher  unity  of  the  different  doctrinal 
systems  attaches  itself  easily,  and,  as  it  were,  with- 
out any  effort. 

Compare,  on  the  Apocalypse  in  general,  the  Intro- 
duction of  Liicke;  the  article  of  Ebrard,  in  Herzog's 
R.  E.  VI. ;  and  the  Commentaries,  especially  Lange, 
Biblical  Commentary  IV.  Sec.  2  (Introd.  to  Com- 
mentaiy  on  John),  and  the  Dissertation  of  W.  H. 
Krijt,  cum  de  Apocal.  libra,  turn  de  septem  quce  illo 
contmcrtur  Epistolis,  Traj.  1861.  Compare  also 
Lange,  Apostol.  Zeitalter,  ii.  p.  448-456 ;  Da  Costa, 
/.  c.,  p.  308  and  following.  On  the  Christology  and 
Eschatülogy  of  this  book,  our  Christel  d.  N.  V.,  p. 
416-465,  where  that  which  has   been   here  touched 

•  Luke  xiv.  14 ;  i  Thes.  iv.  16  j  i  Cor.  xv.  23. 


Diversity  a7id  Harmony.  415 

upon  is  more  fully  developed.  On  the  Chiliasm, 
more  especially  the  Article  of  Semisch  in  Herzog's 
R.  E.,  and  the  work  of  Rinck,  die  Schriftmcissigkeit 
der  Leh'e  von  einein  tausendjdhrigen  Reich  (against 
Hengstenberg),  Elberf  1866. 


POINTS  FOR  INQUIRY. 

Extent  of  the  didactic  difference  between  Gospel  and 
Apocalypse. — Is  there  in  reaUty  a  higher  unity? — The  Apo- 
calyptic ^vriter  the  complement  and  development,  by  no 
means  the  antipode  of  the  Evangelist. — The  testimonies  of 
the  exalted  Christ  concerning  himself  in  the  Apocalypse. — 
Criticism  of  the  Tubingen  view  as  to  the  doctrinal  stand- 
point of  the  Apocalypse,  especially  as  regards  the  Christology 
and  the  Particularism. — The  doctrine  of  John  as  regards  the 
Chiliasm. — The  distinction  between  the  first  and  the  second 
resurrection. — The  indication  of  the  last  conflict,  compare 
Ezek.  xxxviii. — Must  we  regard  the  two  last  chapters  of  the 
Apocalypse  as  a  description  of  the  finally  perfected  blessed- 
ness of  heaven,  or  as  a  further  delineation  of  the  condition 
on  earth  during  the  millennium  ?  (compare  xxii.  5.) — What 
is  the  sense  of  Rev.  xxii.  2  ?  (compare  xxi.  24.)  Is,  in  the 
Apocalypse,  not  even  the  slightest  prospect  opened  up  of 
the  "  restoration  of  all  things  ?  " — Force  and  beauty  of  the 
conclusion  of  the  Apocalypse. 


FOURTH    PART, 


HIGHER    UNITY. 


SECTION    L. 

Notwithstanding  all  diversity  of  contents  and 
form,  the  doctrine  of  the  different  Apostles 
stands  by  no  means  without  mutual  connection. 
Not  simply  in  fundamental  conception,  but  also 
in  the  presentation  of  the  principal  subjects, 
yea,  even  in  a  number  of  unimportant  matters, 
there  is  to  be  observed  an  unsought  and  an  un- 
ambiguous agreement  between  them.  Upon  no 
single  question  of  life  does  the  answer  of  the 
one  contradict  that  of  the  other ;  and  in  regard 
to  the  way  of  salvation,  it  is  seen  at  a  glance 
that  each  of  them  proclaimed  the  Gospel  in 
another  manner,  but  none  of  them  another 
Gospel,  than  his  fellow- witnesses. 


Harmony  of  the  Apostles  with  each  other.       417 

I.  At  the  close   of   our   investigation,   the  higher 
unity  of  the   different  ApostoHc  systems    cannot  be 
passed  over  in  silence.     And  this  not  simply  because 
the  thoughtful  mind  seeks  unity  in  diversity,  but  also 
on  account  of  the  practical  importance  of  the  matter. 
If  it  could  be  shown  that  the  teachings  of  the   dif- 
ferent  Apostles    presented,  as    compared   with    each 
other,  only  an  agglomeration  of  very  different  opinions, 
without  higher  unity  {membra  disjecta),  then  would  be 
wanting  to  them  not  only  the  highest  stamp  of  truth, 
but  then,  also,  must  the   use  of  the  New  Testament 
writings,    for    dogmatic    purposes,    be    considerably 
modified.      If  it  is  shown,   on   the  other  hand,  that 
we  have  here  the  right  to  speak  of  an  "  organically 
connected  and  gradually  progressive  cycle  of  doctrinal 
development "  (Schmid),  and  to  assert  that  the  germs 
of  the  higher  forms  of  teaching  are  already  contained 
in  the  relatively  lower  forms,  then  the  conclusion  as 
to  the  truth  and  value  of  the   Apostolic  testimony 
lies,  naturally,  close  at  hand.     We  can,  however,  only 
throw  out  hints  on  this  important  subject.   Our  design 
is  not   to   treat   of  Biblical  dogmatics,  but  simply  to 
afford   a  guide  to  the  study  of  the  theology  of  the 
New  Testament  writings.     (Compare  Sec.  i.  3  ;  Sec. 
iii.  2.) 

2.  It  is,  a  priori,  probable  that  there  would  be  found 
a  many-sided  harmony  between  the  doctrines  of  the 
different  Apostles.  Doctrine  has  always  its  root  in 
the  spiritual  life  ;  and  however  diverse  the  indi- 
viduality of  the  one  may  be  from  that  of  the  other, 
all  are  partakers   together  of   the   same  life.     They 

E  E 


41 8  Theology  of  the  New  Testament. 

themselves,  therefore,  do  not  imagine  that  any  one 
will  oppose  the  testimony  of  the  one  to  that  of  the 
other.  The  one,  on  the  contrary,  acknowledges  the 
grace  which  has  been  granted  to  the  other,  even  where 
there  is  a  difference  of  opinion  upon  a  particular 
point*  Peter  testifies  in  favour  of  his  fellow-workers 
and  of  the  Epistles  of  Paul  ;  f  and  the  same  Paul, 
who  speaks  so  emphatically  of  his  Gospel,  declares 
expressly  J  that  the  substance  of  that  which  was 
declared  by  him,  was  no  other  than  that  which  was 
proclaimed  by  his  fellow- Apostles. 

3.  Above  all,  in  the  fundamental  conception  with 
which  the  Apostles  start,  the  harmony  is  not  to  be 
ignored.  They  all  regard  man  as  sinful,  and  guilty 
before  God  ;  recognise  the  Christ,  promised  of  old, 
in  Jesus,  in  whom  they  all  see  the  only  Saviour  of 
lost  sinners  ;  and  present  faith  in  Him,  united  with 
true  conversion,  as  the  only  means  of  salvation. 
According  to  the  teaching  of  all,  they  who  thus 
believe  form  a  circle  which  is  manifestly  distinguished 
from  the  unbelieving  world,  and,  in  the  midst  of  all 
conflict,  look  for  a  glorious  future  as  near  at  hand. 
All  either  assume,  or  expressly  state,  that  after  the 
Gospel  of  the  kingdom  no  higher  revelation  of  truth 
and  grace  is  to  be  looked  for  ;  and  see  in  the  grace 
of  God  the  source,  in  Christ  the  centre,  and  in  the 
Holy  Ghost  the  power  of  their  spiritual  life. 

4.  An  equally  perfect  harmony  in  regard  to  each 
particular  article  of  doctrine  would,  however,  be  ex- 

•  Gal.  ii.  7,  8.      f  i  Peter  v.  12  ;  2  Peter  iii.  15,  16.      J  i  Cor.  xv.  II 


Hannony  of  the  Apostles  with  each  other.       419 

ceedingly  unnatural.  In  doctrinal  types  and  figures, 
each  Apostle  has  so  much  peculiar  to  himself,  that 
here  we  can  only  speak  of  a  relative  harmony,  how- 
ever great  the  unity  in  things  essential.  In  order, 
however,  to  comprehend  all  the  value  of  this  real 
agreement,  it  must,  above  all,  not  be  forgotten  that 
not  one  of  the  Apostolic  writers  thought  of  furnishing 
a  compact  system  of  truths  or  duties  ;  that  their 
doctrine,  even  in  regard  to  things  most  important, 
was,  as  a  rule,  presented  only  incidentally  and  as 
occasion  demanded ;  that,  moreover,  the  silence  of 
the  one  or  more  in  regard  to  any  part  of  the  truth 
is  by  no  means  the  same  as  a  questioning  or  ignoring 
of  the  same  ;  that  conception  of  the  truth  from  a 
particular  point  of  view  is  by  no  means  a  negation  in 
principle  of  another  point  of  view ;  and  that,  in  a 
word,  here  no  cycle  of  ideas  is  so  systematically 
complete  as  to  leave  no  room  for  the  admission  of 
other  ideas,- sprung  from  another,  but  kindred  cycle  of 
thought.  If  we  add  to  this,  that  the  Apostles,  as  a 
rule,  wrote  independently  of  each  other,  every  point 
of  agreement  which  manifests  itself  must  be  regarded 
as  doubly  remarkable.  From  a  few  single  instances 
we  will  endeavour  to  show  that  this  harmony  is 
indeed  "  unsought  and  unambiguous." 

5.  The  conception  of  God  in  the  writings  of  Peter 
and  James,  and  the  Epistle  to  the  Hebrews,  manifests 
much  more  of  an  Old  Testament  colouring  than,  for 
instance,  in  the  Gospel  and  First  Epistle  of  John. 
Yet,  in  the  first-named,  the  evangelical  conception  of 
God  is  by  no  means  wanting ;  while  the  Apocalypse, 


420  Theology  of  the  Nezu  Testament. 

on  the  other  hand,  presents  descriptions  of  the 
majesty  of  God  which  may  be  compared  with  the 
grandest  of  the  Old  Testament.  The  Trinitarian 
distinction  made  especially  by  Paul,  is  also  found  in 
Peter,  and  even  in  John  is  not  sought  in  vain  * 

6.  The  doctrine  of  man  and  of  sin  has  been  most 
fully  treated  by  Paul,  and  the  connection  between  the 
corruption  of  humanity  and  the  fall  of  Adam  has 
been  exclusively  traced  by  him.  Yet  there  is  no 
even  probable  ground  for  the  supposition  that  either 
of  the  other  Apostles  favoured  an  opposite  opinion. 
With  all,  sin  is  disobedience  and  transgression  of  the 
law ;  according  to  all,  it  is  extended  through  Satanic 
influence,  and  leads  to  temporal  and  everlasting 
destruction.  While  Paul  fixes  the  eye  more  on  the 
sinful  principle,  James  regards  rather  the  sinful  act  ; 
it  is  clear,  however,  that  the  latter  also  regards  sinful 
lust  as  anything  but  a  matter  of  indifference  ;  whilst 
by  all,  without  exception,  the  new  birth  of  the  indi- 
vidual is  represented  as  the  indispensable  condition  of 
entering  into  the  kingdom  of  God, 

7.  As  far  as  concerns  the  Christology,  it  has  been 
often  said,  and  reiterated,  that  two  ways  of  regarding 
the  person  of  the  Lord  are  found  in  the  New  Testa- 
ment. According  to  the  one  view.  He  was  a  mere 
man ;  according  to  the  other,  infinitely  more  than 
man.  An  attentive  comparison  of  the  doctrinal 
teaching  of  the  different  Apostles  will  make  manifest 
the  injustice  of  this  assertion.     In  the  estimation  of 

•  I  Peter  i.  2  j  Rev.  i.  4-6. 


Harmony  of  the  Apostles  with  each  other.       421 

none  of  the  Apostles  is  the  Lord  either  a  mere  man, 
or  man  only  in  appearance  ;  according  to  the  teach- 
ing of  all,  He  bears  a  name  and  claims  a  homage 
which,  without  idolatry,  cannot  be  rendered  to  any 
creature.  The  doctrine  of  the  Logos  is  to  be  found 
exclusively  in  John  ;  but  what  does  he  testify  of  the 
Logos  which  has  not  been  already  proclaimed  by  Paul 
of  the  Son  of  God  ?  And  what  do  both  confess  which 
has  not,  at  least,  in  principle,  been  indicated  from  the 
standpoint  of  Peter  ?  No  Apostle  thinks  of  presenting 
a  by  any  means  complete  enumeration  of  the  miracles 
of  our  Lord's  life  ;  but  the  miraculous  beginning  of  life, 
spoken  of  by  Matthew  and  Luke,  is  so  evidently  pre- 
supposed in  the  Pauline  and  the  Johannine  doctrinal 
system,  that  it  is  impossible  to  speak  of  a  denial  or 
ignoring  of  this  wondrous  event  from  this  standpoint. 
Paul  and  Peter  harmonize  in  the  most  beautiful 
manner  with  the  Apocalypticus  in  the  high  value 
attached  by  him  to  the  Lord's  resurrection  from  the 
grave ;  and,  if  the  author  of  the  Epistle  to  the 
Hebrews,  in  accordance  with  his  whole  figurative 
style,  lays  the  chief  stress  upon  the  Lord's  ascension, 
he  affords,  at  least  upon  one  occasion,  a  clear  testi- 
mony to  the  value  of  his  resurrection.*  And  if 
further  the  historic  fact  of  this  ascension  is  mentioned 
only  by  some  of  the  witnesses,  all  agree  in  the  fact 
that  the  Glorified  One  stands  in  continued  personal 
relation  to  His  Church  on  earth,  and  soon  will  come 
again  as  Judge. 

8.  In  that  also  which  the  Apostles  testify  in  regard 

*  Heb.  xiii.  20,  21. 


422  Theology  of  the  New  Testament 

to  the  work  of  redemption,  we  look  not  in  vain  for  a 
higher  agreement.  When  we  speak  of  a  threefold 
office  of  Christ,  we  cannot  ignore  the  fact  that  James 
lays  by  far  the  greatest  stress  upon  His  prophetic 
word.  But  he  represents  the  Teacher  as  also  the 
Lord  of  glory,*  and  it  is  inconceivable  that  he,  who 
certainly  was  not  less  than  the  other  Apostles  pene- 
trated by  the  spirit  of  the  Old  Testament,  should 
have  overlooked  the  atoning  power  of  the  Lord's 
death.  The  redeeming  and  sanctifying  power  of 
Jesus'  death  is  spoken  of  with  equal  fervour  by  Peter, 
Paul,  and  John  ;  and,  even  in  the  song  of  the  Lamb 
of  the  Apocalypse,  is  heard  no  other  undertone  than 
that  which  is  present  in  the  whole  Apostolic  procla- 
mation. If,  in  the  Epistle  to  the  Hebrews,  the  moral 
value  of  the  obedience  is  insisted  on,  while,  in  the 
Epistles  of  Paul,  it  is  rather  the  actual  bearing  of 
chastisement  on  the  part  of  the  suffering  Christ  upon 
which  the  emphasis  is  laid  ;  the  one  conception  is 
the  complement  of  the  other,  and  nothing  which  is 
asserted  on  this  side  is  therefore  on  that  side  ignored. 
Entirely  peculiar  to  Peter  is  the  mention  of  the  Lord's 
appearing,  after  His  death,  in  the  spirit-world;  yet 
there  are  not  wanting,  as  it  would  appear,  traces  of 
this  thought  also  in  the  Pauline  doctrine.f  If  Paul 
traces  back  niore  clearly  than  any  other,  personal 
participation  in  the  salvation  which  is  in  Christ  to  the 
sovereign  purpose  of  God,  he  finds  nowhere  less  con- 
tradiction in  this  respect  than  in   Peter  and   John.J 

•  James  ii.  i.  t  Ephes.  iv.  9. 

X  I  Pet.  i.  2 ;  ii.  9 ;  Rev.  xiii.  7,  8. 


Harmony  of  the  Apostles  with  each  other.       423 

According  to  all,  salvation  is  completed  only  through 
the  kingly  dominion  of  Christ,  which  is  described  by 
none  as  a  purely  moral  sway,  but  by  all  as  a  personal 
reign,  by  most,  as  at  the  same  time  a  priestly  as  well 
as  kingly  rule,  redounding  to  the  salvation  of  His 
redeemed  ones,  and  destined  to  triumph  over  all 
opposition. 

9.  The  demand  for  faith  and  conversion  is,  in  the 
proclamation  of  all  Apostles,  one  and  the  same,  and 
if  the  latter  is,  in  the  epistles,  comparatively  seldom 
mentioned,  it  is  simply  because  these  epistles  are 
addressed,  as  a  rule,  to  those  who  are  already  true 
believers.  The  conception  and  life  of  faith  is  most 
fully  presented  by  the  Apostle  Paul  ;  but  along 
with  his,  the  conception  in  the  Epistle  to  the  Hebrev/s 
naturally  takes  its  place  ;  and  when  the  innermost 
life  of  the  communion  of  faith  is  to  be  described 
John  is  found  to  yield  nothing  to  Paul.  The  con- 
nection between  faith  and  justification  is  certainly 
somewhat  differently  indicated  in  Paul  from  what  it 
is  in  James  (compare  Sec.  xxxi.  5).  ''With  Paul, 
faith,  because  it  is  justifying  faith,  is  the  source  of 
good  works ;  with  James,  faith,  because  it  is  the 
source  of  good  works — and  in  them  shows  itself  living 
and  active — is  justifying  faith"  (Kern).  From  this 
it  does  not,  however,  follow  that  the  one  is  in  conflict 
with  the  other,  much  less  that  it  is  impossible  to  find 
between  both  conceptions,  which  regard  the  matter 
from  different  sides,  a  higher  unity.  With  no  Apostle 
is  sanctification  the  meritorious  ground  of  justification; 
with  all,  is  it  the  sign  of  a  filial  relationship  towards 


424  Theology  of  the  New  Testament. 

God,  of  which  each  one  of  them  speaks  as  being  of 
supreme  importance. 

10.  Upon  a  superficial  observation  it  might  appear 
as  though  the  Apostles  differed  considerably  in  their 
eschatology ;  yea,  as  though  even  a  Paul  did  not 
always  remain  consistent  with  himself  in  this  respect. 
More  accurate  examination,  however,  leads  to  a  result 
more  favourable,  and  shows  that  the  more  realistic 
conception  of  Paul  differs  from  the  more  spiritual  one 
of  John — not  in  principle  and  ground-conception,  but 
only  in  measure  and  degree.  According  to  all  the 
Apostles  who  express  themselves  particiilarly  on  this 
point,  the  blessedness  of  believers — enjoyed  in  its 
beginning  immediately  after  death — is  completed 
only  at  the  second  coming  of  the  Lord  ;  this  coming 
will  be  an  unexpected,  personal,  glorious  one,  and  is 
followed  by  an  absolutely  universal  and  endless 
recompense.  All  look  for  a  resurrection  of  the  body, 
yet  not  until  the  end  of  the  ages  ;  all  expect  a  world- 
judgment,  held  by  the  same  Judge  and  determined 
by  the  same  standard.  Surprising  are  the  prospects 
opened  up  in  the  Apocalypse — surprising,  and  yet  not 
without  a  point  of  connection  with  what  has  been 
earlier  spoken  (Sec.  xlix.  8)  ;  terrible  indeed  are  the 
judgments  there  predicted,  and  yet  not  at  all  in 
conflict  with  that  which  especially  Peter  and  Paul 
lead  us  to  expect  in  "  the  last  troublous  times." 

11.  If  in  anything  all  the  Apostles  agree,  it  is  in 
the  intimate  connection  of  doctrine  and  life  which  we 
find  in  them  all.  It  is  true,  this  is  especially  seen  in 
John  (Sec.  xlv.  4),  who  significantly  speaks  of  ''doing 


Harmo7iy  of  the  Apostles  with  each  other'.       425 

the  truth;"*  but  yet  the  remark  appHes  in  a  greater 
or  less  degree  to  all.  *'  Dans  le  Christianisme  des 
Apótres  le  dogme  se  transforme  en  morale,  et  la 
morale  ramene  au  dogme  a  son  tour.  La  morale 
Chretien  n'est  en  definitive  que  le  dogme  Chretien 
passé  dans  la  vie  ;  c'est  le  surnaturel  de  la  conduite 
correspondant  au  surnaturel  de  la  foi ;  c'est  I'extra- 
ordinaire  dans  la  vie  humaine  provoqué  par  les 
dispensations  extraordinaires  de  I'amour  de  Dieu ; 
ce  sont  les  miracles  de  la  grace  produisant  les 
miracles  de  la  charité "  (Bonifas).  And  precisely  in 
this  is  manifested  the  practical  unity  of  the  Apos- 
tolic doctrine,  even  when  it  has  proceeded  from  very 
different  points.  James,  for  example,  stands  not 
wholly  in  the  same  relation  to  the  law  as  Paul  ; 
nevertheless,  we  are  surprised  in  the  former  by  the 
remark  that  the  Gospel  is  the  perfect  law  of  liberty  ;-\ 
while  the  other  describes  the  Gospel  as  the  lawX  of 
the  Spirit  of  life  in  Christ  Jesus ;  and  both — the  one 
in  the  name  of  liberty,  the  other  of  authority — • 
describe  one  life  ;  a  life  as  peculiar  as  the  grace  which 
has  been  received  is  unmerited  and  inestimable.  In 
the  conception  of  John,  the  centre  of  gravity  falls 
within  the  present  life  ;  in  that  of  Peter,  within  the 
future.  Yet  the  the  latter  knows,  even  here,  a  joy  of 
hope,  which  supports  amidst  all  sufferings  ;§  and  the 
former  glories  in  the  hope  of  a  future,  in  comparison 
with  which  even  the  present  is  as  nothing. ||  The 
Pauline  trilogy — "  faith,  hope,  love" — is  not  precisely 

♦   I  John  i.  6.  t  James  i,  25.  %  Rom.  viii.  2. 

§  I  Peter  i.  8.  1|  i  John  iii.  2. 


426  Theology  of  the  New  Testament, 

co-extensive  with  the  Johannine — "light,  love,  life;" 
and  yet  a  parallel  may  easily  be  drawn  between 
them,  and  in  both  the  differently  modified  fruit  is 
produced  from  a  common  stem. 

12.  The  copiousness  of  the  material  precludes  even 
the  endeavour  after  completeness.  The  instances 
given  are  presented,  not  with  a  view  to  rendering  further 
investigation  unnecessary,  but  of  stimulating  to  it. 
At  every  new  step  in  this  domain,  we  perceive  ever 
more  fully,  that  the  whole  conception  of  the  Apostolic 
Epistles,  as  written  with  a  certain  bias  {Tendenzge- 
schrifteii) — for  the  combating  or  reconciliation  of 
adverse  schools — belongs  not  to  the  domain  of  history, 
but  of  romance. 

The  subject  of  this  chapter  is  passed  over  in  silence 
by  Schmid,  Reuss,  Scholten,  and  others.  It  is  treated 
of,  on  the  other  hand,  by  Messner,  /.  c,  p.  382-421  ; 
Lechler,  /.  c,  p.  232-271  ;  Bonifas,  /.  c,  p.  201^282; 
Kostiin  in  the  treatise  before  referred  to  (Sec.  I.)  A 
remarkable  proof  of  the  harmony  of  the  Apostolic 
writers  in  regard  to  the  death  of  the  Lord  is 
that  of  Dr.  J.  Tideman,  Theol.  Studiën,  Amst,  1863, 
p.  79-126. 

POINTS  FOR  INQUIRY. 
The  true  conception  of  the  harmony  of  the  Apostolic  doc- 
trine.—Nearer  comparison  of  the  doctrine  of  Paul  with 
that  of  James,  Peter,  John. — Comparison  of  the  doctrine 
of  John  with  that  of  his  predecessors. — What  value  is  to  be 
attached  to  presentations  of  doctrine  which  are  made  only 
by  one,  or  some,  of  the  Apostles  ? — Historico-critical  signi- 
ficance of  the  result  obtained. 


SECTION   LI. 
'§ïïxmom  0f  tije  %^osthB  ixritij  llj^  ^orb. 

The  remarkable  unity  of  the  Apostolic  procla- 
mation finds  its  historico-psychological  basis  in 
the  personal  life-communion  of  all  with  Him 
who  had  called  them,  formed  them,  and  by  one 
Spirit  had  led  them  into  the  whole  truth. 
Their  doctrine  contains  the  spiritually  normal 
development  of  the  fruitful  germ  deposed  in  his 
utterances,  and  stands  in  relation  to  His  as  the 
stream  to  the  fountain.  Without  doubt  His 
doctrine  is  in  theirs  developed  in  a  many-sided 
manner ;  the  influence  also  upon  the  contents 
and  form  of  their  preaching,  of  many  circum- 
stances within  and  without  their  own  minds, 
is  by  no  means  to  be  lightly  esteemed.  But 
with  all  development,  the  original  fundamental 
character  remains,  with  all  difference,  the  higher 
unity  is  to  be  recognised ;  and  no  single  case 


428  Theology  of  the  New  Testament. 

presents  Itself  in  which  it  is  necessary,  in  order 
to  accept  their  word,  to  reject  that  of  the  Master, 
or  vice  versa. 

1.  The  harmony  which  is  found  in  so  many  diverse 
persons,  and  in  so  comparatively  many  writings  in- 
dependent of  each  other  in  origin,  and  separated  by 
so  many  years,  is  a  phenomenon  so  remarkable,  that 
we  find  no  counterpart  to  it  in  the  history  of  humanity 
and  of  religion.  The  question  as  to  the  cause  of  this 
phenomenon  finds  its  answer  when  we  regard  the 
person  and  work  of  the  Lord  ;  and  in  this  answer  is 
presented  at  the  same  time  a  reverential  homage  to 
Him  who  forms  such  disciples,  and  unites  them  in 
such  a  manner. 

2.  The  doctrine  which  is  to  call  forth  life  can  be 
born  of  Hfe  alone.  Thus  the  Apostolic  proclamation 
has  its  root  in  the  communion  of  all  with  Him  who 
called  them  all  to  be  His  witnesses,  and  baptized  them 
with  the  Holy  Ghost.  So  mighty  is  the  impression 
of  His  appearing  that  they  cannot  possibly  cease 
speaking  of  it  ;*  so  powerfully  does  His  Spirit  operate 
in  their  hearts  that  they  have  received — with  varying 
clearness  and  depth — essentially  the  same  impression 
of  His  person  and  work,  and  independently  reproduce 
it.  The  Spirit  leads  them  forward  upon  the  path  of 
a  development  willed  by  God,  but  at  the  same  time 
back  to  the  words  of  the  Lord  himself  f 

3.  Not  all  Apostles  stand  in  the  same  relation  to 
the  person  and  work  of  the  Lord.     The  difference 

*  Acts  iv.  20.  t  John  xvi.  15. 


Harmony  of  the  Apostles  with  the  Lord.      429. 

is  at  once  manifest  in  this  respect  between  Paul  and 
his  fellow-witnesses  ;  but  even  these  latter  are  stars 
of  different  magnitudes,  placed  at  different  distances 
from  the  central  sun.  James  attaches  himself  more 
to  the  moral,  John  to  the  mystical  side  of  the  Lord's 
teaching ;  and,  while  John  evidently  penetrates  most 
deeply  into  the  spirit  of  the  Master's  own  testimony, 
we  find  again  in  Peter  the  living  reminiscence  not  so 
much  of  His  words  as  of  His  deeds  and  sufferings. 
With  Paul  it  is  less  the  teaching,  suffering,  or  dying 
Christ,  than  the  glorified  one,  with  whom  he  feels 
himself  most  intimately  united,  and  who,  by  continued 
revelation,  gives  him  to  see  ever  new  light  (compare 
Sec.  XXXV.  5  ;  Sec.  xxxviii.  3).  But  yet  the  answer 
of  all  to  the  question  as  to  the  last  ground  of  their 
testimony  would  have  been  a  unanimous  reference 
of  the  inquirer  to  the  word,  first  of  the  Old  Testament, 
but  then,  above  all,  of  the  Lord,  and  to  the  teaching 
of  the  Holy  Spirit,  by  which  they  were  led  gradually 
to  the  full  knowledge  of  the  whole  truth. 

4.  That  the  doctrine  of  the  Apostles,  especially  of 
Paul  and  John,  is  extensively  more  full  than  that  of 
the  Lord,  scarcely  requires  mention.  It  by  no  means 
follows  from  this,  however,  that  intensively  it  equals 
(or  even  surpasses)  His  doctrine  in  power.  On  the 
contrary,  it  can  be  shown  that  the  Apostolic  testimony 
concerning  salvation  contains  nothing  which  has  not 
been  in  principle — if  not  actually  expressed,  at  least 
— indicated  by  Him.  It  lay  in  the  nature  of  the  case 
that  the  full  truth  concerning  the  exalted  dignity  of 
His  person,  the  power  of  His  death,  and  the  brightness 


430  Theology  of  the  New  Testament. 

of  His  glorification,  could  only  come  to  light  after  the 
close  of  His  earthly  manifestation.  So  much  the  more 
remarkable  is  it,  that  no  Apostle  expresses  anything 
which  cannot  be  justified  by  an  appeal  either  to 
the  letter  or  spirit  of  the  Lord's  own  words.  As 
the  oak  is  contained  in  the  acorn,  so  does  the 
Apostolic  doctrine  of  the  Atonement  lie  in  words 
like  Matt.  xx.  28  ;  xxvi.  28  ;  and  their  whole  escha- 
tology  in  Matt.  xxiv.  and  xxv.  What  in  His  word 
had  for  wise  reasons  not  yet  been  expressed,*  His 
Spirit  gave  them  later  to  understand  ;  and  in  that 
this  Spirit  testifies.  His  word  again  is  inwardly  revealed 
and  explained. 

5.  Without  doubt  the  Apostolic  teaching  contains 
more  than  the  expansion  and  development  of  the 
doctrine  proclaimed  by  Jesus.  The  stream  which 
widens  in  its  progress  from  the  fountain-head,  and 
hastens  forward  in  its  course  with  increasing  depth 
and  breadth,  receives  into  its  bosom  other  tributaries 
also.  The  individuality  of  the  Apostles,  their  greater 
or  lesser  degree  of  culture  in  the  school  of  Scripture 
and  of  science,  the  influence  of  current  thought,  of 
circumstances,  and  of  personal  experiences,  all  these 
are  factors  which  must  be  taken  into  account  in 
answering  the  question,  how  the  doctrine  of  the 
Apostles  has,  in  point  of  contents  and  form,  become 
that  which  it  is.  But  yet,  after  full  allowance  has 
been  made  for  all  this,  the  preponderating  influence 
of  the  Lord's  own  word  and  Spirit  upon  their  testi- 
mony is  not  overshadowed,  but  simply  more  nearly 

•  John  xvi.  12. 


Harmony  of  the  Apostles  with  the  Lord,      431 

defined ;  and  all  the  beams,  divergent  in  direction, 
varying  in  colour  and  intensity,  radiate  unceasingly 
from  the  same  centre. 

6.  The  observing  of  the  harmony  between  the 
doctrine  of  Jesus  and  the  Apostles — ^just  as  little 
dead  uniformity  as  irreconcilable  antagonism — is 
not  merely  an  admirable  proof  of  the  justice  of  the 
words,  "He  that  heareth  you  heareth  me;"*  but  is 
also  in  our  day  of  great  importance  in  opposition  to 
the  one-sidedness  of  those  who  would  oppose  the 
testimony  of  the  one  to  that  of  the  other,  and  would 
compel  us  to  choose  between  the  religion  of  the 
amiable  Rabbi,  and  the  wisdom  of  a  few  well-meaning 
but  narrow-minded  zealots,  who  stand  infinitely  be- 
neath him.  Where  the  alternative  so  manifestly 
rests  upon  a  preconceived  opinion,  the  decision  may 
be  spared  without  loss.  The  inner  unity  of  the 
Apostolic  witness  with  that  of  the  Master  is  a  fact 
which  cannot  be  denied  ;  and  this  fact  is  for  Christian 
faith  and  Christian  science  of  no  small  significance. 
It  proves  that  the  Christian  church  has  not  v/ithout 
reason  conceded  to  the  doctrine  of  the  Apostles  an 
entirely  unique  position,  above  that  of  all  others,  and 
not  without  good  cause,  ever  afresh  returns  to  it. 
"  Only  the  whole  (body)  is  also  the  sound  (body),  and 
each  of  the  Apostolic  doctrinal  systems  is  given  to 
Christianity  as  a  pattern,  and  for  its  improvement" 
(Lechler),  namely,  in  its  connection  with  the  living 
totality. 

Compare,   on    the    inner   unity   of    the   Apostolic 
*  Luke  X.  i6. 


432  Theology  of  iJte  New  Testament. 

doctrine,  Schafif,  /.  c,  I.  p.  640  and  following ;  our 
Christok'gie  des  N.  T.,  p.  447-480.  On  the  wisdom 
of  Jesus,  in  the  formation  of  his  Apostles,  our  Lev. 
V.  y.  II.  p.  213,  and  the  literature  there  cited, 

POINTS   FOR   INQUIRY. 

Connection  between  doctrine  and  life,  between  progressive 
enlightenment  of  the  Apostles  and  their  increasing  holiness. 
—Sense,  force,  and  fulfilment  of  the  promise,  John  xvi.  12-15. 
— The  greater  or  lesser  differences  between  the  doctrine  ct 
the  disciples  and  that  of  the  Master. — The  Apostolic  test?? 
mony  the  expression  of  a  sanctified  individuality. — The 
harmony  of  the  disciples  with  the  Lord,  in  its  historic, 
dogmatic,  and  practical  significance. 


SECTION  LIL 
garntiïïïg  0f  ilj^  Woxh  antr  ilje  |.posiIiJS  ixriij^  i^t 

As  the  doctrine  of  the  Apostles  has  its  basis  in 
that  of  Jesus,  so  has  that  both  of  Jesus  and  the 
Apostles  in  the  sacred  Scriptures  of  the  Old' 
Testament,  which  are  by  all  regarded  from 
essentially  the  same  point  of  view.  Between 
the  theology  of  the  Scriptures  of  the  Old 
Testament  and  that  of  the  New  the  distinc- 
tion is  undoubtedly  as  great  as  it  is  important; 
but,  at  the  same  time — apart  from  the  difference 
of  persons  and  times — the  higher  unity  in  regard 
to  the  way  of  salvation  is  so  unmistakable  that 
both  present  more  and  more  one  organic  whole, 
the  result  of  more  than  human  wisdom. 

I.  The  contemplation  of  the  theology  of  the  Apos- 
tles (Part  III.)  leads  us  back  not  merely  to  that  of 
the  Lord  (Part  IL),  but  also  to  the  Old  Testament 

r  F 


434  Theology  of  the  Nezv   Testament. 

basis  on  which  the  doctrinal  structure  of  both  reposes. 
What  we  have  earlier  said  as  to  the  way  and  manner 
in  which  the  way  was  prepared  for  the  Gospel  of  the 
kingdom  by  Mosaism,  Prophetism,  and  Judaism 
(Sec.  iv.-vi.),  becomes  now  at  the  close  of  our  exa- 
mination not  merely  manifest  but  also  confirmed, 
and  furnishes  us  at  the  same  time  with  the  last  key 
to  the  phenomenon  observed  in  Secs..l.  and  li. 

2.  In  deriving  the  unity  between  the  teaching  of  the 
Lord  and  that  of  the  Apostles  from  the  relation  of 
both  to  the  Scriptures  of  the  Old  Testament,  we  do 
not  mean  by  any  means  to  assert  that  these  Scriptures 
were  by  all  explained  and  cited  in  the  same  way. 
The  use  of  Scripture  by  the  Evangelists  and  Apostles 
of  the  New  Testament  is  different,  and  affords  in 
Jts  peculiarity  important  material  for  comparative 
criticism.  And  yet  the  Apostles  in  their  contem- 
plation of  Scripture  agree  so  entirely  not  only  with 
each  other  but  with  the  Lord,  that  their  testimony 
concerning  the  way  of  salvation  is -in  a  certain  respect 
only  the  continuation,  exposition,  and  confirmation 
of  the  word  of  Moses  and  the  prophets.  According 
to  all,  the  Scripture  of  the  Old  Testament  is  the 
documentary  record  of  an  especial  Divine  saving  reve- 
lation ;  the  Messianic  expectation  thereby  awakened 
the  expression  of  the  deepest  want  of  humanity,  and 
the  way  of  salvation  now  revealed  that  which  was 
already  indicated  in  its  first  principles  under  the  Old 
Covenant.  Allusion  or  appeal  to  the  prophetic  word 
occupies  also  in  the  discourse  of  all  a  more  or  less 
important   place,  and  just  as   little  the  Apostle   of 


Harmony  of  the  Lord  and  iJie  Apostles.      435 

Hebraistic  as  of  Hellenistic  culture  severs  the  bond 
which  unites  his  whole  conception  of  the  way  of 
salvation  with  that  of  earlier  ages. 

3.  In  order  to  fathom  in  its  entire  compass  the 
influence  of  the  Old  Testament  upon  the  teaching 
of  the  Lord  and  His  Apostles,  it  suffices  not  to  regard 
single  peculiarities  (for  instance,  the  connection  of  the 
theory  of  sacrifices  with  the  Evangelical  doctrine  of 
the  Atonement),  but  we  must  rise  to  the  main  and 
dominant  ideas  which  in  both  parts  of  the  Scripture 
appear  unceasingly  in  the  foreground.  For  the  ideas, 
e.g.,  of  life  and  death,  sin  and  grace,  light  and  dark- 
ness, calling  and  election,  sonship  and  inheritance, 
righteousness  and  truth,  which  we  find  not  less  in 
the  teaching  of  Christ  of  the  Synoptics  than  in  that 
of  the  Johannine  Christ,  in  Peter  and  James  not  less 
than  in  Paul  and  John,  the  common  basis  lies  in  the 
sacred  Scripture  of  the  Old  Testament.  In  the 
Scriptures  of  the  New  Testament  they  are  developed, 
completed,  and  applied  as  never  before  ;  but  in  order 
to  understand  the  original  sense,  one  must  ever  trace 
them  back  to  the  pre-Christian  period.  Even  John* 
has  no  more  outgrown  his  reverence  for  ancient 
prophecy  than  Peter  ;  and  Paul,  for  whom  the 
ancient  had  passed  away,  shows,  with  manifest  pre- 
dilection for  Old  Testament  examples,  that  Abraham 
and  David  were  justified  by  a  method  essentially  the 
same  as  believers  of  the  New  Testament,  f  The 
whole  Epistle  to  the  Hebrews  especially  is  one  con- 
tinued  proof   that  Christianity  is  the  realisation  of 

*  See,  for  example,  John  xix,  24,  36,  37.  +  Rom.  c.  iv. 


43^  Theology  of  tJie  Neiv  Testauinit. 

the  highest  aspirations  of  Hebraism  and  Judaism  ; 
and  it  is  impossible  to  leave  the  Apocalypse  without 
observing  how  the  circle  of  Scripture  at  the  end 
manifestly  returns  to  its  point  of  commencement. 

4.  No  proof  of  the  harmony  between  the  Old 
Testament  and  the  New  is  of  any  value  unless  it 
proceeds  from  the  unconditional  acknowledgment 
of  the  diversity  which  exists  between  them.  The 
*' coiicordabit  ScriptiLva''  is  inconceivable  unless  the 
^' distingue  tenipo7'd"  has  obtained  its  due  observance. 
On  the  other  hand,  however,  every  view  is  one-sided 
which  has  regard  only  to  the  difference,  without  dis- 
covering beneath  and  beyond  this  the  higher  unity. 
"  Not  the  contents  but  the  form,  not  the  certainty 
but  the  distinctness  ;  it  is  this  in  which  the  prophetic 
and  Apostolic  testimonies  of  salvation  differ  the  one 
from  the  other.  The  whole  theology  of  the  New 
Testament  is  in  its  deepest  foundation  an  Israelite 
theology." 

5.  A  harmony,  as  it  here  reveals  itself  before  our 
eyes,  between  such  different  men  and  writings, 
separated  from  each  other  by  centuries,  appears 
inexplicable,  unless  we  assume  that  the  fundamental 
thought,  of  which  the  Old  Testament  may  be  termed 
the  proclamation,  and  the  New  the  fulfilment,  is  the 
fruit  of  a  special  Divine  saving  revelation,  gradually 
made  known  by  its  interpreters  in  such  a  way  that 
later  revelations  did  not  contradict  the  earlier  ones, 
but  rather  explained  and  completed  them.  The 
inner  unity  of  Scripture  is  the  great  proof  that  we 
have  here  to  do  with  something  very  different  fronl 


Harmony  of  the  Lord  and  tJie  Apostles.      437 

sporadic  remains  of  Jewish  and  Christian  Hterature. 
A  whole  Hke  this  is  not  the  product  of  human  re- 
flection and  research,  but  is  the  gradually  developed 
fruit  of  a  higher  guidance.  And  the  whole  now  com- 
pleted structure  of  the  theology  of  the  New  Testament 
Scriptures  merits  in  itself,  and  in  connection  with 
that  of  the  Old  Testament,  the  inscription,  "He  that 
built  all  this  is  God."  The  fuller  amplification  and 
practical  application  of  this  thought  belongs,  however, 
no  longer  to  the  purely  historic  domain,  whose  limit 
is  here  reached. 

Compare  P.  Mounier,  Disq.  de  locis  nonnullis  Evang. 
in  qidbns  V.  T.  libri  a  JestL  laiidantiir,  Amst.  1856. 
The  literature  cited,  Sec.  xiv.  8.  Our  Christol  I.  p.  37 
and  following  ;  II.  p.  480-485. 

POINTS  FOR  INQUIRY. 

Comparison  of  the  different  ways  in  which  the  Scriptures  of 
the  Old  Testament  are  used  and  explained  by  the  writers  of 
the  New. — History  of  the  exaggeration  and  undervaluing  of 
the  higher  unity  of  the  Old  and  the  New  Testament  on  the 
part  of  Christian  theology. — Apologetic  value  of  the  result 
obtained.— The  theology  of  the  New  Testament  Scriptures 
in  its  significance  and  value  above  every  other. 


INDEX  OF   SUBJECTS. 

{The  number  refers  to  the  page.) 


A-dam,  the  organic  connection  of  tlie  liuman  race  with,  272. 
Adoption  into  God's  family,  322. 
Angels,  personal  nature  of,  87. 

"        tlieir  place  in  the  last  judgment,  123. 
Antichrist,  334,  394,  412. 
Ascension  of  Christ,  313. 
Atonement,  the,  307. 

Baptism,  its  institution,  115. 

a  symbol  of  life  through  death,  219,  326. 
Believe,  see  Faith. 
Believer  comes  not  under  judgment,  157. 

"       his  body  a  temple  of  the  Holy  Ghost,  325. 
Believers,  sons  of  God,  322,  399. 

"  have  died  to  sin  in  the  death  of  Christ,  311. 

"  are  purged  from  an  evil  conscience,  347. 

"  are  preserved  unto  everlasting  life,  171,  322,  402. 

"  their  relation  to  the  law,  222. 

"  their  perfection  the  work  of  Christ,  357. 

"  shall  judge  the  world,  335. 

their  final  blessedness,  124,  338,  403. 
"  have  different  degrees  in  glory,  338. 

"  universal  priesthood  of,  222. 

Birth,  the  ncAv,  165. 
Call,  the,  into  the  kingdom  of  God,  109,  163. 

"     into  fellowship  with  Christ.  291 ,  318. 
Children  of  darkness  and  children  of  the  light,  154,  886. 

of  the  Evil  One,  93. 
Chiliasm  of  the  Apocalypse,  412. 
Christ,  divine  and  human  nature  of,  140. 

"      the  Paschal  Lamb  of  the  new  covenant,  307. 
"       the  light  of  the  world,  156. 


Index  of  Siibjects. 


Christ,  the  object  of  faith.  111,  159,  317. 
"       the  goal  of  the  law,  288. 

the  one  Mediator,  301,  308. 
"       tlie  surety  of  the  better  covenant,  354. 
"       the  glorified  head  of  the  new  humanity,  301,  314. 
"       stands  no  longer  in  any  relation  to  sins,  230. 
"       the  prophetic  office  of,  103,  156. 
"       the  high-priestly  office  of,  359. 
the  kingly  office  of,  313. 
Christianity  a  new  life,  320. 

"  its  influence  on  the  social  relations,  830. 

Church,  character  of  the,  114-16,  220,  311,  325. 
"         an  ideal  society,  329,  402. 
the  body  of  Christ,  325. 
indwelt  by  the  Holy  Ghost,  825. 
"         final  victory  of  the,  402. 

offices  in  the,  328. 
"         doctrine  of  the,  not  developed  in  the  Epistle  to  the  He- 
brews, 365. 
Coming  of  Christ,  the,  takes  place  unexpectedly,  121,  335,  360, 
394. 
nearness  of  the,  126,  227,  332,  333,  412. 
"  glory   of    the,    foreshadowed   on   the    Mount    of 

Transfiguration,  235. 
"  as  conceived  of  in  the  fourth  Gospel,  171,  173. 

Conscience,  274. 

"  becomes  darkened  by  sin,  274. 

Consummation  of  all  things,  340,  412. 

Conversion,  a  change  of  heart  followed  by  a  corresponding  change 
of  life,  110. 
necessary  for  all,  93,  99,  219. 

Death,  Pauline  conception  of,  279. 

"       Johannine  conception  of,  385. 
Death  of  Christ,  a  propitiatory  offering,  307. 

"  a  ransom  price,  104,  307. 

"  the  channel  of  pardon,  104. 

"  a  sacrifice  for  the  sin  of  the  world,  58,  393. 

"  the  condemnation  of  the  world  and  its  prince,  157. 

"  fruitful  in  blessings,  158,  289. 

Disobedience,  its  climax,  274. 

Eternal  life,  102,  170,  899,  402. 

"  conferred  here,  219. 

Evil  spirits,  88. 


Index  of  Subjects.  iii 

Faitli,  its  nature,  316-17,  362,  398. 

"      the  condition  of  obtaining  salvation,  111,  314,  316. 

"      the  element  in  which  the  new  man  lives,  319. 

"      manifested  in  following  Christ,  112. 

"      how  produced  in  the  heart,  318,  319. 
Fatherhood,  the,  of  God,  81,  145. 
Fellowship  with  Christ,  its  fruits,  166,  400. 
Filial  relationship  of  believers,  399. 
Flesh,  the  material  body,  336. 

the  body  of  the  sacrificial  victim,  158. 

"      human  nature  in  its  finite  condition,  299,  352,  391. 

"      human  nature  as  exposed  to  sufifering  and  temptation,  93. 

"      unsanctified  humanitv,  as  opposed  to  all  that  is  of  God, 
274. 

"      as  distinguished  from  body,  274,  note. 
Flesh,  the  (in  the  moral  sense),  the  true  seat  of  sin,  274. 

"  the  ij^ling  power  in  man  before  conversion,  152.  274. 

Fleshly-mindedness,  274. 
Future  punishment,  its  degrees,  125. 

its  duration,  95,  283,  339,  395. 

Gehenna,  119. 

God',  as  the  final  cause  of  all  things,  145. 

as  the  author  of  salvation,  287. 

glory  of  the  end  of  redemption,  340, 

his  thoughts  interpreted  by  Christ,  392. 

the  eternal  purpose  of,  289. 

all  in  all,  339. 
Gospel,  the,  a  revealed  mystery,  287. 

of  Paul,  258-60,  344-5. 
Grace,  what,  306. 

election  of,  289. 

Heart,  the  central  point  of  the  personality,  90,  274. 
Heaven,  the  Father's  House,  171. 

"       a  definite  locality,  359. 
Heavenly  inheritance,  the,  its  character,  227. 
Holy  Ghost,  the,  divine  nature  of,  84. 
"  promised  to  believers,  167. 

"  the  earnest  of  future  blessedness,  336. 

"  work  of,  84, 

"  "  in  relation  to  the  world,  to  disciples,  and  to 

the  Lord,  167. 
"  "  does  not  render  unnecessary  the  heavenly- 

act  ivity  of  the  Lord,  168. 
"  the  one  baptism  of,  326. 


'ïV  Index  of  Subjects. 


Hope,  its  place  in  the  believer's  life,  225,  319,  362,  403. 

Immortality,  see  Eternal  Life, 

Inner  conflict,  the,  of  Rom.  vii.,  282,  note. 

Intermediate  state,  the,  119,  336. 

Jesus  Christ,  the  heavenly  origin  of,  58, 136,  207,  299,  382,  389. 

"  sinless  humanity  of,  76, 137,  299. 

"  Messiahship  of,  74-6,  1 39. 

"  in  relation  to  the  prophetic  Scriptures,  99,  353. 

"  in  relation  to  the  law,  100. 

"  made  perfect  through  sufferings,  353. 

"  obedient  unto  death,  158,  359,  394. 

"  activity  of  the  separate  spirit  of,  213. 

exaltation  of,  106,  214,  313,  359,  394. 
Johannine  theology,  its  character,  373. 

**  conception  of  the  church,  164,  402. 

Justification,  its  nature,  258,  305,  322. 

"  by  works  of  law  impossible,  270,  276. 

Kingdom  of  God,  the,  68-73,  164. 

Kingdom  of  Christ,  its  manifestation,  121-4,  331,  357,  412. 
"  its  last  earthly  stadium,  340,  412. 

Logos,  the  sharer  of  the  nature  and  majesty  of  God,  383. 

"      dwelt  in  fulness  in  Christ,  391. 
Love,  the  fruit  and  crown  of  faith  and  hope,  319,  362,  400. 

"     of  Christ's  appearing,  an  essential  characteristic  of  believ- 
ers, 332. 

Man,  his  place  in  creation,  90. 

"     his  moral  freedom,  90,  155,  274. 
"     his  receptiveness  for  that  which  is  of  God,  90. 
Messiah,  God's  perfect  servant,  207. 
Messiahship  of  Jesus,  evidence  for  the,  1 60. 
Messianic  expectations  under  the  old  covenant,  41. 
Messianic  judgment,  the,  123,  157,  337,  360. 

"  inwardly  takes  place  now,  157. 

"  manifested  at  the  end  of  the  ages,  157, 

178. 
Moral  perfection  the  goal  of  believers,  113,  320,  401. 

Obdurate  impenitence,  its  characteristics,  94,  152,  274. 

"  without  excuse,  155. 

Offering  of  Christ,  the,  an  oblation  and  a  sacrifice,  306. 

"  needs  not  to  be  repeated,  358.    - 


Index  of  Subjects, 


Perversion  of  lieaveuly  gifts  adds  to  condemnation,  363. 

leaves  no  means  of  restoration  unexhausted,  358. 
Petrine  conception  of  the  Church,  220. 
Predestination,  the  doctrine  of,  in  the  teaching  of  Peter,  220. 

in  the  teaching  of  Paul,  289. 
Providence  of  God,  the,  88. 

Purpose,  the,  of  salvation,  not  a  consequence  of  the  entrance  of 

sin,  289. 
its  extent,  293. 

Beconciliation  of  the  world,  what,  388-9. 

how  effected,  31 0. 
Redemption,  307. 

"  the,  of  the  body,  the  hope  of  believers,  319. 

Renewal  of  all  things,  123. 
Repentance,  819. 

Resurrection,  the,  of  Christ,  a  bodily  resurrection,  214,  312. 
of  the  dead,  122,  337. 
the  first,  836,  412. 
of  the  just,  122. 
Resurrection  and  the  life,  Christ  the,  156. 
Restitution  of  all  things,  226,  339. 

"  in  what  sense  an  unscriptural  expectation,  340. 

Risen  Christ,  the  object  of  apostolic  testimony,  210,  312,  365. 

Salvation,  its  nature,  102,  314. 

attainable  only  through  Christ,  217,  393. 
Satan,  88. 

"      the  prince  of  this  world,  153. 
"      rests  not  in  the  truth,  153. 
Sin  in  its  nature  lawlessness,  94,  385. 
"    not  an  eternal  necessity,  158-4. 
"  its  universality,  92,  218,  266-9. 
"   its  introduction  by  Satan,  93,  272,  384. 
"   its  degrees,  152. 
Sins,  how  purged,  857. 
Son  of  God,  77,  800,  851. 

"  term,  how  used  in  the  fourth  Gospel,  142. 

"  pre-mundane  existence  of  the,  142,  147. 

the  highest  revelation  of  the  Father,  143,  386,  392. 
one  with  the  Father,  143. 
"  entitled  to  Divine  honors,  147. 

"  His  will  and  working  in  harmony  with  that  of  the 

Father,  144r-5. 
Son  of  man,  75. 

"  subject  to  temptation,  353. 


vi  Index  of  Subjects, 


Son  of  man,  appearing  of  the,  121. 
Soul,  the  sentient  nature  in  man,  77. 
"      sometimes  used  of  the  whole  immaterial  nature,  91,  137. 
"      the,  its  everlasting  existence,  91. 
"      does  not  sleep  at  death,  119,  o36. 

of  Christ,  the,  a  ransom  for  many,  104,  391. 
Spirit,  the  higher  nature  in  man,  91,  274. 
"      the,  stands  in  need  of  renewal,  274. 
"      is  in  bondage  before  conversion,  282. 
Spiritual  life  a  fellowship  with  Christ,  164-5,  311,  399. 
Suffering,  the  design  in,  857. 

Superiority  of  the  new  covenant  over  the  old,  350. 
Supper  of  the  Lord,  its  institution,  115,  326. 

"  a   commemoration  of  the  atoning  death  of 

Christ,  328. 

Time  of  the  final  decision,  337,  412. 

Trinitarian  distinction  in  the  New  Testament,  84, 207, 340,  410, 419. 

To  be  spiritually  minded,  what,  321. 

Unbelief  originates  in  a  perverse  bent  of  the  heart,  161. 
Unbeliever,  the,  dead  in  trespasses,  152,  279.     » 

Washing  of  the  disciples'  feet,  how  enjoined,  164. 

"         of  regeneration,  what,  327. 
Word  of  God,  the,  a  factor  in  the  new  birth,  92, 
Work  of  Christ,  the,  in  its  universal  aspect,  69, 109,  156,  219,  393. 
World,  the  term,  how  used,  151. 

**      the,  under  the  dominion  of  Satan,  153,  272. 

"      opposed  to  God,  384. 


INDEX   OF   GEEEK  WORDS. 


ayia^eiv,  358. 
aÓTj?,  119. 
ai}AareKXVGia,  355. 
aXTJ^eia,  156. 
afxapria,    94,    151,    245, 

272. 
(x}xaprco\6s,  94. 

*  "  Ka^iaraa- 

Bai,  272. 

(XyUFO?^  222. 
avacpépsiVy  356. 
avop-iay  94. 
avriXvrpoVy  309. 
aTTOJcaXvipt?^  287. 
aTTOKar  a  (Traffic        Ttav- 

rooVy  55. 
<^7roAfz'<a:^  279,  340. 
^;roA/\.t;ö'3'az^  119,  no/fe. 
aTtoXvrpoDGi^,  308,  323. 
apvioVy  409. 
apxoov  rov  xóapiov,  153. 

6eKr6<^,  217. 

öixaiocfvrrf    Qeov,    305, 
308. 


óixaiovv,  310. 
dzjir^zo^ö-z?,  308,  322. 
do-^öf,  279. 
douAo?^  208,  223. 

i'yyvos,  354. 

èjiKXr](Dia,   114,  221,  325, 

402. 
exKXrfijia     itar       oiKOVy 

325. 
exXoyi],  236. 
fAKuezr^  164. 
f'A;rzt,  225. 

308. 
fV  viprjXoi'^y  359. 
ê^riyeïa^aiy  392. 
èTtiyvoDffi'^,  234. 
èni^vf^iiay  245,  275. 
ê7ti(jrpoq}ri,  110. 
èaxocrri  r/^épay  172. 
evöoKia  291. 

tXaffpip'^y  310. 
iXa(Srr}piov,  307. 


446 


hidex  of  Greek    Words. 


7ia'èapW}x6Zy  358. 
xaXsiVy  164. 
uaraWayrf,  310. 
Kkriai<S,  291. 
^-ioivoDvia,  402. 
KoajxoZy  272,  310. 
npiaiZy  395. 

Xvrpov,  356. 
XvrpoDöiz,  356. 

fxaprvi,  207. 
)j.erayoia,  110,  318. 
^varrjpioi ,  287. 

i^o/io?^  276. 

rot)?,  282,  wo/e;  408. 

TO  ^'t^Aor^  212. 

ojuoio?  rep  ©8cp,  403. 

ttö:??,  208. 
TtaXiyyereffia,  55. 
Ttapantoojxay  94. 
TtapaXa^fi.  aitOy  327. 
7fapoi}xia,  177. 
Ttapovaia^  120. 
7reipaG}j.6i,  94. 


Ttiareveiv,  160,  399. 
^rzcrrr?,  Ill,  317  2, 
Ttvev^a,  274,283,  391,  408. 
TtpdyvGoffi?^  291. 
TtpoaxvreiVy  147. 

TtpOOpïSyBlVy  291. 

ö-(^p^,  274. 
ö'?/:ardöf/lor,  94. 

ffKTJVOVV,  391. 

(jTtevóeiVj  236. 
(XTTOvóa^siv,  236,  ?io^e. 
Gc^^a,  274. 
Gcsorrjpy  287. 
(jODri]piay  220.  • 

ri/^dvy  147. 

vio^eGia,  322. 
uzo?,  226. 

UTT^/o  adiuGDVy  212. 
UTTép  TT^yro?^  367. 

cpavapGoaiZ,  287. 
cp^opa,  284. 
cpvcns,  273. 

;i;oz';£0?,  273. 

^i;^:^,  138,  274,  391. 


1    1012  01096  0302 


Date  Due 

\ 

t 

^^aip^ 

i 

•«'■" 

^ 

s— — - — -- 

OS 

8tC 

H  A  i     ÉÊtM ' 

1 

bl 

~ 

•~<« 



1 

1 



____________> 



— ^ 

% 

) 

1 

